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96 Falmouth Strkst. 

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filtered acmrtUnj to Aot of OongrMa, In the raar 1875, by 
Mast Baker Glover 

[n tha Office of the Librarian at CongrenB, at Washington. 

™d according to AM of CongTeai, in the raw 1885, by 

Mart Baker O. Eddt, 
le Offioa of tha librarian of Oongnti, at Washington 

Copyright, 1890, 
Br Mabt Baker Q. Eddy. 

Copyright, 1894, 
Bt Hart Baker Q. Eddt. 

Jobs Wilsoh ahd Son, Cjmbrii>oe. 

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Thbhb ig nothing either good or bad, hot thinking makes it 

I, J, I. I itself, I, 

The Inside and outside, the what and the why, 
The whan and the where, the low and the high, 
All 1, 1, 1, I itself, L 

An ok mors. 

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Chapter FlGB 

C- I. Science, Theology, Medicine 1 

7 II. Physiology 58 

j IIL Footsteps op Troth 97 

c\ IV. Creation- 151 

V. Science of Being 164 

•J Yl. Christian Science and Spiritualism . . 236 

3 VII. Marriage 266 

y VHI. Animal Magnetism 280 

IX. Some Objections Answered 287 

X. Prayer 307 

Z. XL Atonement and Eucharist S28 

XII. Christian Science Practice 861 

XIII. Teaching Christian Science 440 

XIV. Recapitulation 461 


XV. Genesis 495 

XVL Apocalypse 550 

XVLL Glossary 570 

Index 593 




LEANING- on the sustaining Infinite, to-day is big 
with blessings. The wakeful shepherd beholds 
the first faint morning beams, ere cometh the full 
radiance of a risen day. So shone the pale star to the 
prophetrshepherdB ; yet it traversed the night, and came 
where, in cradled obscurity, lay the young child who 
should redeem mortals, and make plain to human 
understanding the way of salvation. Now, across a 
night of error, dawn the morning beams, and shines the 
guiding orb of Truth. The Wisemen are led to behold 
and follow the daystar of Divine Science, as it shows the 
way to eternal harmony. 

The time for thinkers has come. Truth, independent 
of doctrines and time-honored systems, knocks at the 
portal of humanity. Contentment with the past, and 
the cold conventionality of materialism, no longer ob- 
struct the way to progress. Ignorance of God is no 
longer the stepping-stone to faith. The only guarantee 
of obedience is a right apprehension of Him, whom to 
know aright is Life eternal. Though empires fall, " He 
whose right it is shall reign." 

A book introduces new thoughts, but cannot make 
them speedily understood. It is the task of the sturdy 
pioneer to hew the tall oak and cut the rough gran* 

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ite. Future ages must declare what the pioneer has 

Since the author's discovery of the adaptation of 
Truth to the treatment of disease, as well as of sin, her 
system has been fully tested, and has not been found 
wanting ; but to reach the heights of Christian Science, 
man must live in obedience to its divine Principle. To 
develop the full glory of this Science, the discords of 
corporeal sense must yield to the harmony of spiritual 
sense ; even as the science of sound corrects false tones 
caught by the ear, and gives sweet concord to music. 

Theology and physics teach that both matter and 
Spirit are real and good ; whereas the fact is, that one 
is good and real, and the other is its opposite. The 
question, What is Truth ? is answered by demonstra- 
tion, — by healing disease and Bin ; and this shows that 
Christian healing confers the most health and makes 
the best men. On this basis, Christian Science will 
have a fair fight. Sickness has been fought for cen- 
turies by doctors using material remedies ; but the 
question arises, Is there less sickness because of these 
practitioners ? A vigorous No is the response deducible 
from two connate facts, — the reputed longevity of the 
Antediluvians, and the rapid multiplication and increased 
violence of diseases since the flood. 

In the author's work, " Rktkospbctioh and Intro- 
spection," will be found a biographical sketch, narrating 
experiences which led her, in the year 1866, to the dis- 
covery of the system which she denominated Christian 
Science. As earl; as 1662 she began to write down and 
give to friends the results of her Scriptural study, for the 
Bible was her sole teacher ; but these compositions were 

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erode, the first steps of a child in the newly discovered 
world of Spirit. 

She also began to jot down her thoughts on the main 
subject ; but these jottings were only infantile lispings 
of Troth. A child drinks in the outward world through 
the eyes, and rejoices in the draught. He is as Bore of 
the world's existence as of his own ; yet he cannot 
describe it. He finds a few words, and with these he 
stamnieringly attempts the conveyance of his feeling. 
Later the tongue voices the more definite thought, 
though still imperfectly. 

So was it with the author. As a certain poet says of 
himself, she " lisped in numbers, for the numbers came." 
Certain essays, written at that early date, are still in 
circulation among her first pupils ; but they are feeble 
attempts to state the Principle and practice of Christian 
healing, and are not complete or satisfactory expositions 
of Truth. To-day, though rejoicing in some progress, 
she finds herself still a willing disciple at the heavenly 
gate, waiting for the Mind of Christ. 

Her first pamphlet on Christian Science was copy- 
righted in 1870; but it did not appear in print until 
1876, as she had learned that this Science must be de- 
monstrated by healing, before a work on the subject 
could be profitably published. From 1867 until 1876 
copies were, however, in friendly circulation. 

Before writing this work on Science and Health, she 
made copious notes of Scriptural exposition, which 
have never been published. This was between the years 
1867 and 1868. These efforts show her ignorance of 
the great subject up to that time, and the degrees by 
which she came at length to the solution of the stupen* 

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dous Life-problem ; but she values them, as a parent 
may treasure the memorials of childhood's growth, and 
would not have them changed. 

The first edition of Science and Health was published 
in 1875. Various books on mental healing have since 
been issued, most of which are incorrect in theory, 
and filled with plagiarisms from Science and Health. 
They regard the human mind as a healing agent; 
whereas this mind is not a factor in the Principle of 
Christian Science. A few books, however, which are 
based on this Book, are useful. 

The author has not compromised conscience to suit 
the general drift of thought, but bluntly and honestly 
given the text of Truth. There has been no effort on 
her part to embellish, elaborate, or treat in full detail so 
infinite a theme. By thousands of well-authenticated 
cases of healing, many of her students have proven the 
worth of her teachings. For the most part,- these have 
been cases abandoned by regular medical attendants 
as hopeless ; inasmuch as few will turn to God till all 
physical supports have failed, because there is so little 
faith in His disposition and power to heal. 

The Principle of her system is demonstrable by the 
personal experience of any sincere seeker of Truth. Its 
purpose is good, and its practice is more safe and potent 
than that of any other sanitary method. The unbiased 
Christian thought is soonest touched by Truth, and con- 
vinced of it. Those only quarrel with her method who 
have not understood her meaning, or who, discerning 
the Truth, come not to the light, lest their works should 
be reproved. No intellectual proficiency is requisite in 
the learner, but sound morals are most desirable. 

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Many imagine that the phenomena of physical healing 
In Christian Science only present a phase of the action 
of the human mind, which, in some unexplained way, 
results in the cure of sickneas. On the contrary, Chris- 
tian Science rationally explains that all other pathologi- 
cal methods are the fruits of human faith in matter, — 
in the workings, not of Spirit, but of the fleshly mind, 
which must yield to Science. 

The physical healing of Christian Science results now, 
as in Jesus' time, from the operation of divine Principle, 
before which sin and disease lose their reality in human 
consciousness, and so disappear as naturally and as 
necessarily as darkness gives place to light, and sin to 
reformation. Now, as then, they are not supernatural, 
but supremely natural. They are those " mighty works," 
which were the sign of Immanuel, or " God with ub," — 
an influence ever present in human consciousness, and 
coming now again, as was promised aforetime, 

To preach deliverance to the captives [of sense], 
And recovering of sight to the blind, — 
To set at liberty them that are bruised. 

When God called her to proclaim His Gospel to this 
age, there came also the charge to plant and water His 

The first school of Christian Science Mind-healing 
was begun by the author in Lynn, Massachusetts, about 
the year 1867, with only one student. In 1881 she 
opened the Massachusetts Metaphysical College, in Bos- 
ton, under the seal of the Commonwealth, — a law rela- 
tive to colleges having been passed, which enabled her 
to get this institution chartered for medical purposes. 

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No charters were granted to Christian Scientists for 
such institutions after 1883 ; and, up to that date, here 
was the only college of this character which had ever 
been established in the United States, where Christian 
Science was first introduced. 

During seven years some four thousand students 
were taught by the author in this college. Mean- 
while she was pastor of the first established Church of 
Christ, Scientist; president of the first Christian Sci- 
entist Association, convening monthly ; publisher of 
her own works ; and (for a portion of this time) sole 
editor and publisher of the Christian Science Journal, 
the first periodical issued by Christian Scientists. She 
closed her college, October 29, 1889, in the height of its 
prosperity, with a deep-lying conviction that the next 
two years of her life should be given to the preparation 
of the revision in 1891 of Science and Health. 

In the spirit of Christ's charity, — as one who " hopeth 
all things, endureth all things," and is joyful to bear 
consolation to the sorrowing and healing to the sick, — 
she commits these pages to honest seekers for Truth 
in this and every age. 


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Bct I certify yon, brethren, that the Gospel which waa preached of 
me is not after man ; for 1 neither received it of man, neither wan I 
taught it, but by the revelation of Jesui Christ. — Paul. 

Akotheb parable spake be unto them : The Kingdom of Heaven i» 
like unto leaven, which a woman took and hid in three measures of 
meal, til] the whole waa leavened. — Mittdew. 

IN the year 1866 I discovered the Christ science, the 
science of Mind, and named it Christian Science. 
God had been graciously fitting me, during 
many years, for the reception of a final reve- s^eni*™ 
Iation of the absolute Principle of scientific a"* 10 ™ 80 - 
being, and of healing. 

This apodictical Principle points to the revelation of 
Immanuel, " God with us," — the sovereign Ever-pres- 
ence, delivering the children of men from 
every ill " that flesh is heir to." Through christian 
Christian Science, religion and medicine are ience- 
inspired with a diviner nature and essence, fresh pinions 
are given to faith and understanding, and thoughts 
acquaint themselves intelligently with God. 

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Feeling bo perpetually the false consciousness that 
life inheres in the body, yet remembering that God is 
A aivina really our Life, we may well tremble, in the 
duconiant. p rog pect f those days wherein we must say, 
" I have no pleasure in them." 

Whence came to me this heavenly conviction, — a con- 
viction in antagonism with the testimony of the physical 
senses ? The divine Spirit testifying through Christian 
Science unfolded to me the demonstrable fact that mat- 
ter possesses neither sensation nor life ; that human ex- 
periences show the falsity of all material things ; and 
the immortal cravings, " the price of learning Love," 
establish the truism that the only sufferer is mortal mind, 
eince being in God cannot suffer. 

My conclusions were reached by allowing the evidence 
of this revelation to multiply with mathematical cer- 
Uemonstrabie tainty, and the lesser demonstration to prove 
•TideDce. j.^ grater ; as the product of three multiplied 
by three, equalling nine, proves conclusively that three 
times three duodecillions will be, must be, nine duode- 
cillions, — not a fraction more, not a unit less. 

When apparently near the confines of mortal exist- 
ence, standing already within the shadow of the death- 
Light thining valley, I learned these truths in Divine Science : 

tadnkomu fljuj a n pgjj Being ifl Jn the d j vine Mm( j ^ 

idea; that Life, Truth, and Love are all-powerful -and 
ever-present ; that the opposite of Truth — called error, 
sin, sickness, disease, death — is the false testimony of 
false material sense ; that this false sense evolves, in 
belief, a subjective state of mortal mind, which tbia 
same mind calls matter, thereby shutting out the true 
sense of Spirit. 

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My discovery that erring, mortal, misnamed mind 
produces all the organism and action of the mortal body, 
■ set my thoughts to work in new channels, srew line* 
and led up to my demonstration of the propo- ** Uwn 8 | «' 
aition that Mind is All, and matter is naught, as the 
leading factor in Mind-Science. 

Christian Science reveals incontrovertibly that Mind 
is All-in-all, that the only realities are the divine Mind 
and idea. This great fact is not, however, scientific 
seen to be supported by sensible evidence, until eTidana) - 
its Principle is demonstrated by healing the sick, and 
thus proven absolute and divine. This proof once seen, 
no other conclusion can be reached. 

For three years after my discovery I sought the 
solution of this problem of Mind-healing ; searched the 
Scriptures, read little else ; kept aloof from boUmw 
society, and devoted time and energies to ™™ rel1 - 
discovering a positive rule. The search was Bweet, 
calm, and buoyant with hope, not selfish or depress- 
ing. I knew the Principle of all harmonious Mind- 
action to be God, and that cures were produced, in 
primitive Christian healing, by holy, uplifting faith; but 
I must know its Science, and I won my way to absolute 
conclusions, through divine revelation, reason, and ex- 
periment. The revelation of Truth in the understanding 
came to me gradually, and apparently through divine 
power. When a new spiritual idea ia borne to earth, 
the prophetic Scripture of Isaiah is renewedly fulfilled : 
" Unto us a child is born, . . . and his name shall be 
called Wonderful." 

Jesus once said of his lessons : " My doctrine is not 
mine* but His that sent me. If any man will do His 

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will, he shall know of the doctrine, whether it be of God, 
or whether I speak of myself." (John vii. 16, 17.) 

The three great verities of Spirit, — omnipotence, om- ■ 
nipresence, omniscience, — Spirit possessing ali power, 
filling all space, constituting all Science, — 
■linen these verities contradict forever the belief 

that matter can be actual. These eternal 
verities reveal primeval existence as the radiant reality 
of God's creation, wherein all that He has made is pro- 
nounced by His wisdom good. 

Thus it wad that I beheld, as never before, the awful 
unreality called evil. The equipollence of God brought 
to light another glorious proposition, concerning man's 
perfectibility, and the establishment of the Kingdom of 
Heaven on earth. 

In following these leadings of Scientific revelation, 
the Bible was my only textbook. The Scriptures were 
Scriptural illumined, reason and revelation were recon- 
Kmwtation*. ciled ; and afterwards the Truth of Christian 
Science was demonstrated. No human pen or tongue 
taught me the Science contained in this book, Science 
and Health, and neither tongue nor pen can ever over- 
throw it. This book may be distorted by shallow criti- 
cism, or by careless and mischievous students, and its 
ideas may be temporarily forced into wrong channels ; 
but the Science and Truth therein will remain forever, 
to be discerned and demonstrated. 

Jesus demonstrated the power of Christian Science 

The drown- to nea ' morta ^ minds and bodies; but this 

■tntion io«t power was lost sight of, and most again be 

spiritually discerned, taught, and demonstrated, 

— according to Christ's command, — with " signs I ollow- 



ing," and its Science must be apprehended by as man; 
as believe on Him, — that is, understand Truth. 

No analogy exists between the vague hypotheses of 
Agnosticism, Pantheism, Theosophy, Spiritualism, or 
Millenarianisui, and the demonstrable truths Mystical 
of Christian Science ; and I find the will, wugoni.t>. 
or sensuous reason of the human mind to he opposed to 
the divine Mind, expressed through Divine Science. 

Christian Science is natural, but not physical. The 
true Science of God and man ia no more supernatural 
than ia the science of numbers; though de- Anop(k»i 
parting from the realm of the physical, as it oi™ww» 
must, some may deny its right to the name of Science. 
The Principle of Divine Metaphysics is God ; ita prac- 
tice is the power of Truth over error ; its ruleB demon- 
strate Science. It reverses all perverted and physical 
hypotheses concerning Deity, even as the science of 
optics rejects, while it explains, the incidental or in- 
verted image, and shows what this inverted image is 
meant to represent. 

A prize of one hundred pounds has been offered in 
Oxford University, England, for the best essay on Natural 
Science, — an essay calculated to offset the ten- p ert i n6nt 
dency of the age to attribute physical effects P"p™- 
to physical causes, rather than to a final spiritual cause. 
This fact is one of many which show that Christian Sci- 
ence meets a yearning of the human race for spirituality. 

After a careful examination of my discovery, and its 
demonstration in healing the sick, tliiB fact became evi- 
dent to me, — that Mind governs the body, not c^n,,*. 
partially, but wholly. I submitted my meta- **** w * u - 
physical system of treating disease to the broadest 

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practical teats. Since then this system has gradually 
gained ground, and lias proved itself, whenever Scien- 
tifically employed, to be the most effective curative agent 
in medical practice. 

Is there more than one school of Christian Science? 

Christian Science is indivisible. There can therefore 
be but one method in its teaching. Those who depart 
_ . , from this method forfeit their claims to be- 

One school. 

long to its school, and become simply adher- 
ents of the Socratic, the Platonic, the Spencerian, or 
some other so-called school ; by which is meant that 
they adopt and adhere to some particular system of 
human opinions. Although these opinions may have 
occasional gleams of divinity, borrowed from that truly 
Divine Science which eschews man-made systems, they 
nevertheless remain intensely human in their origin and 
tendency, and are not Scientifically Christian. 

From the infinite One in Christian Science cometh 
one Principle and its idea ; and with this one Principle 
Unchanging come spiritual rules and their demonstration, 
Principle. irhic-h, like the great Giver, are "the same 
yesterday, to-day, and forever;" for thus is the perfect 
Principle of healing, and the Christ, characterized in 
the Epistle to the Hebrews. 

Any theory of Christian Science which departB from 
what has already been stated, and proved to be true, 
Onaan.iv affords no foundation whereupon to establish 
foundations. a genuine school of this Science. Also, if this 
new school claims to be Christian Science, and yet uses 
another author's discoveries, without giving that author 
proper credit, it inculcates a breach of that divine com- 
mandment in the Hebrew decalogue, Thou shalt not steal 

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God is the Principle of Christian Science. As there 
Is but one God, there can be bnt one Principle in this 
Science; and there most be fixed rales for Lettered 
the demonstration of this divine Principle. Princlp1 *- 
The letter of Science plentifully reaches humanity to- 
day, bnt its Spirit comes only in small degrees. The 
vital part, the heart and Soul of Christian Science, is 
Love. Without this, the letter is but its dead body, — 
pulseless, cold, inanimate. 

The fundamental propositions of Christian Science are 
summarized in the four following, to me, self- BerentbiB 
evident propositions. Even if read backward, proposition*. 
these prepositions will be found to agree in statement 
and proof. 

1. God is All in all. 

2. God is good. Good is Mind. 

S. God, Spirit, being all, nothing is matter. 

4. Life, God, omnipotent Good, deny death, evil, sin, 
disease. — Disease, sin, evil, death, deny Good, omni- 
potent God, Life. 

Which of the denials in Proposition Four is true ? 
Both are not, cannot be true. According to the 
Scripture, I find that God Is true, " and every [mortal] 
man a liar." 

The metaphysics of Christian Science, like the rules of 
mathematics, prove the rule by inversion. For exam- 
ple: there is no pain in Truth, and no truth 
* . . ,». , , . , . Inver>ion». 

in pain ; no nerve in Mind, and no mind in 
nerve ; no matter in Mind, and no mind in matter ; no 
matter in Life, and no life in matter ; no matter in 
Good, and no good in matter. 
Usage classes both evil and good together as mind; 

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therefore, to be understood, the author calls sick and 
sinful humanity mortal mind, — meaning, by this term, 
Definition of the flesh opposed to Spirit, — human error and 
morui mi»d. evi ] ( in contradistinction to Truth and Good ; 
for the spiritually unscientific definition of mind is based 
on the evidence of the physical senses, which makes 
minds many, and calls mind both human and divine. 

In Science, Mind is one, — including noumena and 
phenomena, God and His thoughts. 

Mortal rand is a solecism in language, and involves 
an improper use of the word mind. As Mind is im- 
lmperfect mortal, the phrase mortal mind implies some- 
terminology, thing untrue and therefore unreal ; and as the 
phrase is used in teaching Christian Science, it is meant 
to designate something which has no real existence. In- 
deed, if a better word or phrase could be suggested, it 
would be used; but in expressing the new tongue we 
must sometimes recur to the old and imperfect, and the 
new wine of the Spirit has to be poured into the old 
bottles of the letter. 

Christian Science explains all cause and effect as men- 
tal, not physical. It lifts the veil of mystery from Soul 
Canntfan and body. It shows the Scientific relation of 
mental. man (^ Qq^ disentangles the interlaced am- 
biguities of Being, and sets free the imprisoned thought ; 
so that we may know, in Divine Science, that the uni- 
verse, including man and his divine Principle, is harmo- 
nious and eternal. Science shows that what is termed 
matter is but the subjective state of what is here termed 
mortal mind. 

Apart from the usual opposition to everything new. 
the one great obstacle to the reception of that spirit 

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nality, through which the understanding of Hind- 
Science conies, is the inadequacy of material terms for 
metaphysical statements, and the consequent puioiogk*! 
difficulty of so expressing metaphysical ideas ™*»vt- 
as to make them comprehensible by any reader who 
has not personally demonstrated Christian Science, as 
brought forth in my discovery. Job says : " The ear 
trieth words, as the mouth tasteth meat." Great care 
is needed to give the right impression, when translating 
material terms back into the original spiritual text. 

Scientific Definition of Immortal Mind. 

God: Principle, Life, Truth, Love, Soul, Diving 

Spirit, Mind. .ynonyw. 

Han : God's universal idea, individual, DiTilie 

perfect, eternal. inwiie. 

Idea : An image in Mind ; the immediate DjriniJ 

obiect of understanding. — Webster. reflection. 

Scientific Definition of Mortal Mind. 

First Degree ; Depravity. 
Physical : Passions and appetites, fear, depraved will 
pride, envy, deceit, hatred, revenge, sin, dis- 
ease, death. 


Second Degree: Evil disappearing. 
Moeal : HoneBty, affection, compassion, Tnn»ition«: 
hope, faith, meekness, temperance. qnillUij. 

TMrd Degree : Spiritual salvation. 
Spiritual: Faith, wisdom, power, purity, 
understanding, health, love. 

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In this third degree mortal mind disappears. Science 
so reverses the evidence before the corporeal human 
Spiritual senses as to make this Scriptural testimony 
umvene. ^ rue m our hgart^ » the last shall be first, and 
the first shall be last," that God and His idea may be 
to ns — what divinity really is, and must of necessity be 

— all-inclusive. 

A correct view of Christian Science, and its adapta- 
tion to healing, includes vastly more than is at first 
Aim of seen. Works on Metaphysics leave the grand 
Science. point untouched. They never crown the men- 
tal power as the Messiah ; nor do they carry the day 
against physical enemies, — even to the extinction of all 
belief in matter, evil, disease, and death, — and insistence 
upon the fact that God is all, therefore matter is nothing 
beyond an image in mortal mind. 

Christian Science strongly designates the thought 
Divine in- * na t &°& ' 8 n °t corporeal, but incorporeal, — 
corporeality. tl|at ig) bodiless. "Mortals are corporeal, but 
God is incorporeal. 

As the words person and personal are commonly and 
ignorantly employed, they often lead, when applied to 
Deity, to confused and erroneous conceptions of divinity, 
and its distinction from humanity. If the term person- 
ality, as applied to God, means infinite personality, then 
God is personal Being, — in this sense, but not in the 
lower sense. An infinite Mind and a finite form do not, 
cannot, coalesce. 

The term individuality is also open to objections, be- 
cause an individual may be one of a series, one of many, as 
an individual man, individual horse ; whereas God is one, 

— not one of a series,but one alone and without an equal. 

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God is Spirit; therefore the language of Spirit must 
be, and ia, spiritual. Christian Science attaches no 
physical nature and significance to the Su- spiritual 
preme Being or HiB manifestation; mortals """P"** 
alone do this. God's essential language is spoken of, 
in the last chapter of Mark's Gospel, as the new tongue, 
the spiritual meaning whereof is attained through 
"signs following." 

Ear hath not heard, nor hath lip spoken, the pure 
language of Spirit Our Master taught spirituality 
by similitudes and parables. As a divine ThePrincipi* 
student he unfolded God to man, illustrating of "i™ 1 ™- 
and demonstrating Life and Truth in himself, and by 
his power over the sick and sinful. Human theories 
are inadequate to interpret the Principle underlying 
the miracles wrought by Jesus, and especially the 
mighty, crowning, and unparalleled miracle of his tri- 
umphant exit from the flesh. 

Evidence drawn from the five physical senses relates 
solely to human reason; and, because of the opacity 
of human reason to the true light, Jesus' Human 
works and words are dimly reflected and op*»ty- 
feebly transmitted thereby. Truth is a revelation. 

Jesus bade his disciples beware of the leaven of the 
Pharisees and Sadducees, which he defined as human 
doctrines. His parable of the "leaven, which 
a woman took and hid in three measures of 
mead, until the whole was leavened," impels the infer- 
ence that the spiritual leaven signifies the doctrines 
of Christ, and the spiritual interpretation thereof, — an 
interpretation far higher than the merely ecclesiastical 
and formal applications of the illustration. 

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Did not this parable point a moral with a prophecy, 
foretelling the second appearing on the flesh of the 
Christ, Truth, hidden in sacred secrecy from the visi- 
ble world? 

Ages pass, but this leaven of Truth is ever at work, 
and must destroy the entire mass of error ; and so be 
eternally glorified in man's spiritual freedom. 

In their spiritual significance, Science, Theology, and 

Medicine are means of divine thought, which include 

spiritual laws, emanating from the invisible 

The divine r . _ ' ° 

■d<i human and infinite power and grace. The parable 
contrast . ma y j m p 0r j ^at these spiritual laws, perverted 
by a perverse material sense of law, are metaphysically 
presented as three measures of meal, — that is, three 
modes of mortal thought. In all mortal forms of 
thought dust is dignified as the natural status of men 
and things, and modes of material motion are honored 
with the name of laws ; and this continues until the 
leaven of Spirit changes the whole of mortal thought, 
as yeast changes the chemical properties of meal. 

The definitions of law, material law, as given by 
natural science, represent a kingdom necessarily divided 
Certain con- against itself ; because these definitions por- 
tradktk.n>. ^y j aw aa phy a ; ca i ) no t spiritual, and are 
therefore in contradiction to the divine decrees, and vio- 
late the law of Love, wherein nature and Qod are one, 
and the natural order of Heaven comes down to earth. 

When we endow matter with vague spiritual power, — 
that is, when we do bo in our theories, for of course we 
cannot really endow matter with what it does 
not and cannot possess, — we disown the Al- 
mighty ; for such theories lead to one of two things. Thej 

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either presuppose the self-evolution and self-government 
of matter ; or else they assume that matter is the product 
of Spirit. To seize the first horn of this dilemma, and 
consider matter as a power in and of itself, is to leave 
the Creator out of His own universe ; while to grasp the 
other horn of the dilemma, and regard God as the Crea- 
tor of matter, is not only to make Him responsible for 
all disasters, physical and moral, but to announce Him 
as their source, and so make Bim guilty of maintaining 
perpetual misrule, in the form and under the name of 
natural lav. 

In one sense God is identical with nature ; but this 
nature is spiritual and not expressed in matter. The 
law-giver, whose lightning palsies or pros- God and 
trates in death the child at prayer, is not the »"""■ 
divine ideal of omnipresent Love. God is natural Good, 
and is represented only by the idea of goodness ; while 
evil should be regarded as unnatural, because it is op- 
posed to the nature of Spirit, God. 

Christian Science reverses the seeming relation of 
Soul and body, — as astronomy reverses the human per- 
ception of the movement of the solar system, Tbe tan 
— and makes body tributary to Mind. As "«W. 
it is the earth which is in motion, while the sun is at 
rest, though in viewing the sunrise one finds it impos- 
sible to believe the sun not to be really rising, so 
the body is but the humble servant of the restful 
Mind, though it seems otherwise to finite sense ; but w.e 
shall uever understand this while we admit that soul is 
in body, or mind in matter, and that man is included in 
non-intelligence. Soul is God, unchangeable and eter- 
nal ; and man co-exists with and reflects Soul. 

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Science reverses the testimony of the physical a 
and by this reversal mortals arrive at the fundamental 
Re VerB1 i] of facta of Being. Then the question inevitably 
testimony, arises : Is a man sick, if these senses declare 
him to be in good health ? And is he well, if the senses 
say be is sick ? 

Health is not a condition of matter, nor can the 
material senses bear reliable testimony on this subject. 
Health and ^ De Science of Mind-healing shows it to be 
the untea. impossible for aught but Mind to testify truly, 
or to exhibit the real status of man. Therefore the di- 
vine Principle of Science, reversing the testimony of the 
physical senses, reveals man as harmoniously existent in 
Truth, which is the only basis of health ; and thus Sci- 
ence denies error, heals the sick, overthrows false evi- 
dence, and refutes materialistic logic. 

Any conclusion pro or con deduced from supposed 
sensation in matter, or matter's supposed conscious- 
Somo false ness °* nea lth or disease, instead of reversing 
conclusion!. t ne testimony of the physical senses, confirms 
that testimony as legitimate, and so leads to disease. 

When Columbus gave freer breath to the globe, igno- 
rance and superstition chained the honest limbs of the 
Historic n- brave old navigator, and disgrace and starva- 
lustratioDo. jj Qn gtargd u i m m th e f ace ; Du t sterner still 
had been his fate, if that discovery had undermined the 
favorite inclinations of a sensuous philosophy. 

Copernicus mapped out the stellar system ; but before 
he spake, astrography was chaotic, and the heavenly 
fields were unexplored. 

The Chaldean Wise Men read in the stars the fate of 
empires and the fortunes of men. Though no higher 

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revelation than the horoscope waB to them displayed 
upon the empyrean, earth and heaven were still bright, 
and bird and blossom were glad in God's pe- Astrology 
rennial and happy sunshine, golden with * ai &««ty. 
Truth. So we have goodness and beauty to gladden the 
heart ; but man, left to the hypotheses of material sense, 
unexplained by Science, is as the wandering comet or 
desolate star, — "a weary searcher for a viewless home. " 

The earth's diurnal rotation is invisible to the physi- 
cal eye, and the sun seems moving from east to west, 
instead of the earth from west to east. Un- A,tronomk 
til this false testimony of the eye was rebuked nnMa'ng.. 
by clearer views of the everlasting facts, it deluded the 
judgment and induced false conclusions. Science shows 
appearances to be often erroneous, and corrects these 
errors by the simple rule that the greater controls the 
lesser. The sun is the central stillness, so far as our 
solar system is concerned, and the earth revolves about 
the sun once a year, besides turning daily on its own 

As thus indicated, astronomical order imitates the 
action of divine Principle ; and this reflection of God is 
thus brought nearer the spiritual fact, and is allied to 
Divine Science, as displayed in the everlasting govern- 
ment of the universe. 

The evidence of the physical senses often reverses the 
real Science of Being, and so creates a reign of discord, 
— assigning seeming power to sin, sickness, oppwing 
and death ; but the great facte of Life, rightly *****"><*■ 
understood, defeat this triad of errors, contradict their 
false witnesses, and reveal the Kingdom of Heaven, — 
the actual reign of harmony on earth. The material 

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senses' reversal of the Science of Soul was practically 
exposed by the demonstrations of Jesus, nineteen hun- 
dred yearB ago; yet this so-called sense still makes 
mortal mind tributary to mortal body, and ordains cer- 
tain sections of matter, such as braiu and nerves, as 
the seats of pain and pleasure, -whence matter reports, 
to this mind, its status of happiness or misery. 

The optical focus is another proof of the illusion of 
material sense On the eye's retina, sky and tree-tops 
Eve and apparently join hands, clouds and ocean meet 
mercury. an( i m ingle. The barometer, that little 
prophet of storm and sunshine, — denying the testi- 
mony of the senses, — points to fair weather, in the 
midst of murky clouds and drenching rain. Experi- 
ence is full of instances of similar illusions, which 
every thinker may recall for himself. 

To material sense, the severance of the jugular vein 
takes away life; but to spiritual sense, and in Science, 
Life goes on unchanged, and Being is eter- 
nal. Temporal life is a false sense of 

Our theories make the same mistake regarding Soul 
and body that Ptolemy made as to the solar system, 
ptniemafc and They insist that soul is in body, and mind 
p»yci>i™i«Tor.t nere f ore tributary to matter. Science has 
destroyed the false theory as to the relations of the ce- 
lestial bodies; and Science also will destroy the greater 
error as to our terrestrial bodies. The true idea and 
Principle of man will then appear. The Ptolemaic 
blunder could not affect the harmony of Being, as 
much as the error relating to soul and body, —which 
reverses the order of Science, and assigns to matter 

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the power and prerogative of Spirit, so that man be- 
comes the most absolutely weak and inharmonious 
creature in the universe. 

The Science of Mind shows conclusively how it is 
that matter Beemeth to be, but is not. Divine Science, 
rising above physical theories, excludes mat- seen,^ 
ter, resolves things into thoughts, and replaces ■ Bd teil * 
the objects of material sense with spiritual ideas. 

The term Christian Science was introduced by the 
author to designate the Scientific system of Metaphysical 

The revelation consists of two parts : 

1. The discovery of this Divine Science of Mind- 
healing, through a spiritual sense of the Scriptures, and 
through the teachings of the Comforter, as promised by 
the Master. 

2. The proof, by present demonstration, that the so- 
called miracles of Jesus did not specially belong to a 
dispensation now ended, but that they illustrate an 
ever-operative divine Principle. The operation of this 
Principle indicates forever the Scientific order and 

Christian Science differs from material science ; but 
not on that account is it less Scientific scioitue 
On the contrary, Christian Science is pre- b * ,u - 
eminently Scientific, being based on Truth, the Prin- 
ciple of all science. 

Physical science (so-called) is human knowledge, — 
a law of mortal mind, a blind belief, a Samson Ph ics] 
shorn of his strength. When this human be- Si 81 ! 6 ? 1*4 

^ s blind beliaf, 

lief lacks organisations to Bupport it, the foun- 
dations are gone. Having neither moral might, •spiritual 

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basis, nor holy Principle of its own, this belief mis- 
takes effects for cause, seeks to find life and intelligence 
in matter, so limiting Life, and holding fast to discord 
and death. In a word, human belief is a blind conclu- 
sion from material reasoning. This is a mortal, finite 
sense of things, which immortal Spirit silences forever 
and forever. 

The universe, like man, is to be interpreted by Science 
from its Principle, God, and can then be understood ; 
Bight inter- hut when explained on the basis of physical 
pretation. gense, and represented as subject to growth, 
maturity, and decay, the universe, like man, is, and 
must continue to be, an enigma. 

Adhesion, cohesion, and attraction are properties of 
Mind. They belong to Principle, and but support the 
All fore* equipoise of that thought-force which launched 
mental. the earth in its orbit, and saith to the proud 
wave, " Thus far and no farther." 

Spirit is the Life, Substance, and continuity of all 
things. We tread on forces. Withdraw them, and 
creation must collapse. Human knowledge calls them 
forces of matter ; but Divine Science declares that they 
belong wholly to Mind, are inherent in Mind, and so re- 
stores them to their rightful home and classification. 

The elements and functions of the physical body and 
physical world will change, as mortal mind changes in 
Corporeal its phenomena. What is now considered the 
ch " n 8 M - best condition for organic and functional 
health in the human body will no longer be found indis- 
pensable thereto. On the contrary, opposite conditions 
will be found equally harmonious and health-giving. 
Neither organic inaction nor oreraction will be danger - 

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sua ; . for both these conditions will be as normal and 
natural to changed mortal thought, and therefore as har- 
monious in their physical manifestations, as the prior 
states which human belief had created and sanctioned. 

As human thought changes from one stage to another 
of conscious pain and painlessness, sorrow, and joy, — 
fear, hope, and faith to understanding, — the visible man- 
ifestation of the latter will be man governed by Soul, not 
sense. Reflecting God's government man is self-gov- 
erned, and cannot be controlled by other minds when 
subordinate to the divine Spirit, thus proving our the- 
ories about laws of health and hypnotism to be valueless. 

The seasons will come and go, with changes of time 
and tide, cold and heat, latitude and longitude. The 
agriculturist will find these changes cannot The time 
affect his crops. "As a vesture shalt Thou ""Hide, 
change them and they shall be changed." The mariner 
will have dominion over the atmosphere and the great 
deep, over the fish of the sea and the fowls of the sir. 
The astronomer will no longer look up to the stars, he 
will look out from them upon the universe; and tbe 
florist, will find his flower, before he beholds its seed. 

Thus matter will be finally proven to be nothing hut a 
mortal belief, wholly inadequate to affect man through 
its supposed organic action orexistence. Error FiMltroth . 
will be no longer useful in proving Truth. The kgneM. 
problem of nothingness, or " dust to dust," will be solved, 
and mortal mind will be without form and void, for mor- 
tality will cease, when man beholds God's reflection, in- 
corporeal individuality, as man seeth his face in a glass. 

All Science is divine. Human thought never pro- 
jected the least portion of true Science. Human belief 

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has Bought and interpreted in its own way the echo of 
AUckof Spirit, and bo repeated it materially; but the 
originality, human mind never produced a real tone, or 
sent forth a positive sound. 

' The point at issue between Christian Science, on the 
one hand, and popular theology, on the other, is this : 
Antagonistic Shall Science explain cause and effect as being 
qnwtioos. both natural and spiritual ? Or shall all that 
is beyond the cognizance of the material senses be 
called supernatural, and left to the mercy of speculative 
hypotheses ? 

I have set forth Christian Science, and its application 
to the treatment of disease, only as I have discovered 
Biblical them. I have demonstrated the effects of 

>•"•• Truth on the health, longevity, and morals of 

men, through Mind; and I have found nothing in an- 
cient or in modem systems on which to found my own, 
except the teachings and demonstrations of our great 
Master, and the lives of prophets and apostles. The 
Bible has been my only textbook. I have had no other 
guide in " the strait and narrow way " of this Science. 

If Christendom resiste the author's application of the 
term Science to Christianity, or questions her use of it, 
Science md &*> wil I not therefore lose faith in Christi- 
chiutunitT. an jty j nor w ni Christianity lose its hold upon 
her. If God, the All-in-all, be the creator of the spirit- 
ual universe, including man, then everything entitled 
to a classification as Truth, or Science, must be com- 
prised in a knowledge, or understanding of God; for 
there can be nothing beyond illimitable divinity. 

The terms Divine Science, Spiritual Science, Christ 
Science or Christian Science, or Science alone, she em- 
ploys interchangeably, according to the requirements of 

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the context. These synonymous terms stand for every- 
thing relating to God, the infinite, supreme eternal Mind. 
It may be said, however, that the term Chris- 
tian Science relates especially to this Sci- 
ence as applied to humanity. It reveals God, not as 
the author of sin, sickness, and death, but as divine 
Principle, supreme Being, Mind, exempt from all evil. 
It teaches that matter is the falsity, not the fact, of 
existence ; that nerves, brain, stomach, lungs, have — 
as matter — no intelligence, life, or sensation. 

There is no physical science, inasmuch as all true 
Science proceeds from divine Intelligence. Science can- 
not therefore be human, and is not a law of no physical 
matter; for matter is not a lawgiver. Sci- tBauce - 
ence is an emanation of divine Mind, and is alone able 
to interpret Truth aright. It has a spiritual, and not 
a material origin. It is a divine utterance, the Com- 
forter which leadeth into all Truth. 

Christian Science eschews what in called natural sci- 
ence, in so far as this is built on the false hypotheses 
that matter is its own lawgiver, that law is founded on 
material conditions, and that these are final, and over- 
rule the might of divine Mind. Good is natural and 
primitive. It is not miraculous to itself. 

The term Science, properly understood, refers only 
to the laws of God, and His government of the universe, 
inclusive of man. From this it follows that 
even business men have found that Chris- 
tian Science enhances their physical and mental pow- 
ers, enlarges their perception of character, gives them 
acutenesB and comprehensiveness, and an ability to 
exceed their ordinary business capacity. The human 

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mind, imbued with this Science, becomes more elastic, 
is capable of greater endurance, escapes somewhat from 
itself, and requires less repose. A knowledge of the 
Science of Being develops the latent capacities and 
possibilities of man. It extends the atmosphere of 
thought, giving mortals access to broader and higher 
circles. It raises the thinker into his native air of 
insight and perspicuity. 

An odor becomes beneficent and agreeable, only in 
proportion to its escape into the surrounding atmosphere. 
Odor »nd ^° * 8 *' w ' tn our knowledge of Science. If 
cittiepsy. one -would not quarrel with his fellow-man 
for waking him from a cataleptic nightmare, he should 
not resist Truth, which banishes — yea, forever de- 
stroys — with the higher testimony of Spirit, the so- 
called evidences of matter. 

Science relates to Mind, not matter. Science rests 
on fixed Principle, and not upon the judgment of false 
Hathcmatka Bensatioa The addition of two sums in 
»nd logic. mathematics must always bring the same 
result So is it with logic. If both the major and 
the minor propositions of a syllogism be correct, the 
conclusion cannot be false, if properly drawn. So in 
Christian Science, there are no discords or contradic- 
tions, because its logic is as harmonious as the reason* 
ing of an accurately stated syllogism, or a properly 
computed sum in arithmetic. Truth is ever truthful, 
and can tolerate no error in premise or conclusion. 

If you wish to know the spiritual fact, you can dis- 
lyrtj, by cover it by reversing the material testimony, 
ill-torsion. ^ jt ^ ro or con ^ — be it in accord with youi 
preconceptions, or utterly contrary thereto. 

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Pantheism may be denned as a belief in the intelli- 
gence of matter, — a belief which Science overthrows. 
"In those days there will be tribulation such Ant™,^,* 
as has not been since the beginning;" and th « ori «- 
earth will echo the cry, "Why art thou [Truth] come 
hither to torment us before the time ? " Animal Mag- 
netism, Atheism, Spiritualism, Theosophy, Agnosti- 
cism, Pantheism, and Infidelity are antagonistic to true 
Science, and fatal to the demonstration thereof; and 
so are some other systems. 

We must abandon pharmaceutics, and take np ontol- 
ogy, — " the Science of abstract Being. " We must look 
deep into Science, instead of accepting only 
the outward sense of things. Can we gather aer ' 
peaches from a pine-tree, or learn from discord the con- 
cord of Being ? Yet quite as rational are some of the 
leading illusions along the path which Science must 
tread, in its reformatory mission among mortals. The 
very name, illusion, points to nothingness. 

The generous liver may object to the author's small 
estimate of the pleasures of the table. The sinner sees, 
in the system herein taught, that the demands Rei uc uiit 
of God must be met. The petty intellect is &*****■ 
alarmed by constant appeals to Mind. The licentious 
disposition is discouraged over its slight spiritual pros- 
pects. When all men are bidden to the feast, the ex- 
cuses come. One has a farm, another has merchandise; 
and therefore they cannot accept. 

It is vain to plead ignorance of this Divine Science, 
which destroys all human discord, when you Escu(ies for 
can demonstrate its actuality. It is unwise ip»>«» 1 <*- 
to> doubt if there is a Science in perfect harmony 

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with God, its Principle, — a Science which, understood 
and demonstrated, would destroy all discord, — since 
you admit that God is omnipotent ; for from this prem- 
ise it follows that Good, and its sweet concords, have 

Christian Science, properly understood, would dis- 
' abuse the human mind of material beliefs that war 
Children against spiritual Truth; and these must be 
and adults, denied and cast out, to make place for Truth. 
You cannot add to the contents of a vessel already full. 
Laboring long to shake the adult's faith in matter, and 
inculcate a grain of faith in God, — an inkling of tie 
ability of Spirit to make the body harmonious, — the 
author has remembered often our Master's love for little 
children, and understood how truly such as they belong 
to the heavenly kingdom. 

If thought is startled at the strong claim of Science 
for the supremacy of God, or Good, and doubts it, ought 
Atl evil Te no *> contrariwise, to be astounded at the 
unn*tor»L vigorous claims of evil, and doubt them, and 
no longer think it natural to love sin, and unnatural to 
forsake it, — no longer imagine evil to be ever-present, 
and Good absent ? Truth should not seem as surpris- 
ing and unnatural as error, and error should not seem 
as real as Truth. There is no error in Science, and 
our lives must bo governed by Science, in order to be 
in harmony with God, the divine Principle of all Being, 

When once reversed by Divine Science, the evidence 
before the corporeal senses disappears. Hence the op- 
position of sensuous man to the Science of 
Soul, and the significance of the Scripture, 
" The carnal mind is enmity against God. " The con- 

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fcral fact of the Bible is the superiority of spiritual over 
physical power. 


Must Christian Science come through the Christian 
churches, as some insist ? This Science has come al 
ready, and come through the one whom God chnrctiy 
called. Jesus once said : " I thank Thee, oh ne 8 |ect - 
Fathcr, Lord of Heaven and earth, because Thou hast 
hid these things from the vise and prudent, and hast 
revealed them unto babes. Even so, Father, for so it 
seemed good in Thy sight" As aforetime, the Spirit 
of the Christ, which taketh away the ceremonies and 
doctrines of men, is not accepted until the hearts of 
men are made ready for it 

The mission of Jesus confirmed prophecy, and ex. 
plained the so-called miracles of olden time as natural 
demonstrations of the divine power, which fit Jotn f . 
were not understood. This established his SJ^JH? 
claim to the Messiahship. In reply to John's 
inquiry, " Art thon he that should come ? " he returned 
an affirmative reply, — recounting his works, instead of 
referring to his doctrine, confident that this exhibition 
of the divine power to heal would fully answer that 
question. Hence his reply : " Go and show John 
those things which ye do hear and see. The blind 
receive their sight and the lame walk. . , . And blessed 
is he whosoever shall not be offended in me. " In other 
words, he gave his benediction to whomsoever should 
not deny that such effects, coming from Hind, prove 
the unity of God, — the divine Principle which brings 
out all harmony. 

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The Pharisees of old thrust the spiritual idea, and Hie 
man who lived it, out of their synagogues, and retained 
their materialistic beliefs about God. Jesus' 
system of healing received no aid or approval 
from other sanitary or religious systems, from doctrines 
of physics or divinity ; and it has not yet been generally 
accepted. To-day, as of yore, unconscious of the re- 
appearing of the spiritual idea, ecclesiasticism shuts 
the door upon it, and condemns the cure of the sick 
and sinful, if it be wrought on any but a material 
and a doctrinal theory. Anticipating this rejection of 
the true idea of God, — this salvation from all error, 
physical and mental, — Jesus asked, " When the Son of 
Man cometh, shall he find faith on the earth ? " 

Did the doctrines of John the Baptist confer healing 
power upon him, or endow him with the truest concep- 
john's mu- tion of the Christ ? This righteous preacher 
givings. once pointed hi 8 disciples to Jesus as "the 
Lamb of God ; " yet afterwards he seriously questioned 
the signs of the Messianic appearing, and sent the in- 
quiry to Jesus, "Art thou he that should come?" 

Was John's faith any greater than that of the Sa- 
maritan woman, who said, " Is not this the Christ ? " 
instance* There was also a certain centurion, who had, 
of faith. ta jegus himself declared, more faith than 
could be found elsewhere in Israel. 

In Egypt it was Mind which saved the Israelites from 
belief in the plagues. In the wilderness, streams flowed 
Hebrew from the rock, and manna fell from the sky. 
incident*. Th e y looked upon the brazen serpent, and 
were straightway healed of the poisonous stings of 
vipers. In national prosperity, miracles attended the 

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a of the Hebrews ; and when they departed from 
the living ideal, their demoralization began. Even in 
captivity, among foreign nations, the divine Principle 
wrought wonders for the people of God, in the fiery 
furnace and in kings' palaces. 

Judaism was the antithesis of Christianity, because 
it engendered the limited form of a national or tribal 
religion. It was a finite and material sys- Judi i Bm 
tem, carried out in special theories concerning wtflpMWfc- 
God, man, sanitary methods, and a religious cultus. 
That he made " himself equal with God," was one of 
the Jewish accusations against him who planted Chris- 
tianity on the foundation of Spirit, who taught as he 
was inspired by the Father, and would recognize no life, 
intelligence, or substance outside of God. 

The Jewish conception of God, as Yawa, Jehovah, or 
only a mighty hero and king, has not yet given place to 
the true knowledge of God. Creeds and rituals pri^a- 
have not cleansed their hands of rabbinical loarn ' n e- 
lore. To-day the cry of bygone ages is repeated, 
" Crucify him ! " At every advancing footstep, Truth is 
Btill pursued with sword and spear. 

The word martyr, from the Greek, means witness; but 
those who testified for Truth were so often persecuted 
unto death, that at length the word martyr „ 

j ■ •* ■ •* a l Mwtyrdom. 

was narrowed in its significance, and so has 
come to mean always one who dies for his convictions. 
The new faith in the Christ, Truth, so roused the hatred 
of the opponent* of Christianity, that its followers were 
burned, crucified, and otherwise persecuted ; and so it 
came about that human rights were hallowed by the 
gallows and the cross. 

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Man-made doctrines are waning. They hare not 
waxed strong in times of trouble. Devoid of the 
Absence oi Christ-power, how can they illustrate the 
Chrte-poww. doctrines of Christ or the miracles of grace ? 
Denial of the possibility of Christian healing robs 
Christianity of the very element which gave it divine 
force, and its astonishing and unequalled success in the 
first century. 

The true Logos is demonstrably Christian Science, 
the natural law of harmony, which overcomes discord. 
Basis of — not because it is supernatural or preter- 
minciM. natural, nor because it is an infraction of di- 
vine law, but because it ia the immutable law of Good. 
Jesus said: "I know that Thou nearest me always;" 
and thus he raised Lazarus from the dead, stilled the 
tempest, healed the sick, walked on the water. There 
is divine authority for believing in the superiority of 
spiritual power over material resistance. 

A miracle fulfils God's law, but does not violate that 
law. This fact at present seems more mysterious than 
UwTni t* 16 miracle itself. The Psalmist sang: 
wond«ra. "What ailed thee, oh thou sea, that thou 
- fleddesi, — thou Jordan, that thou wast driven back ? 
ye mountains, that ye skipped like rams, and ye little 
hills, like Iambs ? Tremble, thou earth, at the pres- 
ence of the Lord, at the presence of the God of Jacob." 
The miracle introduces no disorder, but unfolds the 
primal order, establishing the Science of God's un- 
changeable law. Spiritual evolution alone is worthy of 
the exercise, of divine power. 

The same power which heals sin, heals also sickness. 
This is "the beauty of holiness," that when Truth heals 

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the sick, it casts out evils ; and when it casts out the 
evil called disease, it heals the sick. When Christ 
cast out the devil of dumbness, or dumb 
devil (to use the Gospel phrase), the dumb ncknca 

■ m . -i ■. i. ■ JdonticaL 

spake. There is to-day danger of repeating 
the offence of the Jews, by limiting the Holy One of 
Israel, and asking: "Can God furnish a table in the 
wilderness ? " What cannot God do ? 

It has been said, and truly, that Christianity most 
be Science, and Science must be Christianity, else one 
or the other is false and useless ; but neither _ „ . 
is unimportant or untrue, and they are alike Science md 
in demonstration; and this proves the one 
to be identical with the other. Christianity, as Jesus 
taught it, was not a creed, or a system of ceremonies, or 
a special gift from a ritualistic Jehovah; but it was 
the demonstration of divine Principle, casting out error 
and healing the sick, not merely in the name of Christ, 
or Truth, but in demonstration thereof, as it must be in 
the cycles of divine light. 

Jesus established his church and maintained his mis- 
sion on a spiritual foundation of Christ-healing. He 
taught his followers that his religion had a -r^ ch^,,, 
divine Principle, which would cast out error ™* ioa - 
and heal both the sick and sinful He claimed no 
intelligence, action, or life separate from God. De- 
spite the persecution this brought upon him, he used 
his divine power to save men, both bodily and 

The question then, as now, was, How did Jesus heal 
the sick ? His answer to this question the world re- 
jected. He appealed to his students: "Who dc men 

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Bay that I am?" that is: Who or what is it which 
is thus identified with casting out evils and healing 
Ancient the sick ? They replied, " Some say Elias, 
ipirituaium. thers say John the Baptist, others say Jere- 
miah." These prophets were considered dead, and this 
reply may indicate that some of the people believed 
that Jesus was a medium, controlled by the spirit of, 
John or Elias. 

This ghostly fancy was repeated by Herod himself. 
That a wicked king and debauched husband should 
have no high appreciation of Divine Science, and the 
great work of the Master, was not surprising; for how 
could such a sinner comprehend what the disciples did 
not fully understand ? But even Herod doubted if Jesus 
were controlled by the sainted preacher. Hence his as- 
sertion: "John have I beheaded; but who is this?" 
No wonder Herod desired to see the new teacher. 

The disciples apprehended their Master better than 
did others; but they did not comprehend all that he 
Doubting said and did, or they would not have ques- 
diBcipi™. tioned him so often. Jesus patiently persisted 
in teaching and demonstrating the Truth of Being. 
His students saw this power of Truth heal the sick, 
cast out evil, raise the dead ; but the ultimate of this 
wonderful work was not spiritually discerned, even by 
them, until after the crucifixion, when their immacu- 
late Teacher stood before them, the victor over sickness, 
Bin, and death. 

Yearning to be understood, the Master repeated, " But 
who say ye that I am ? " This renewed inquiry meant, 
Who or what is it that is able to do the work, so mys- 
terious to the popular mind ? In his rejection of the 

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r already given, and his renewal of the question, 
it is plain that Jesus completely eschewed the opinion 
implied in their narrow citation of the common report 
about him. 

With his usual impetuosity, Simon replied for his 
brethren; and his reply set forth a great fact: "Thou 
art the Christ, the Son of the living God ! " A divine 
that is : The Messiah is what thou hast de- «*!*»»«■ 
dared, — Christ, the divine idea of Truth and Life, which 
heals mentally. This assertion elicited from Jesus the 
benediction, " Blessed art thou, Simon Barjona ; for 
flesh and blood hath not revealed it unto thee, but 
my Father which is in Heaven!" — that is: Love, the 
divine Principle of man, hath shown thee the way of 
Life ! 

Heretofore the Impetuous disciple had been called 
only by his common names, Simon Barjona, or Son of 
Jona; but now the Master gave him a spir- Tbatro««nd 
itual name, in these words: "And I say also Hvmgrock. 
unto thee, that thou art Peter, and upon this rock [the 
meaning of the Greek word petrot, or atone] I will build 
my church; and the gates of hell [hades, the under- 
world, or the grave] shall not prevail against it" In 
other words, Jesus the Christ purposed founding his 
society, not on the personal Peter, as a mortal man, 
but on the God-power which lay behind his confession 
of the Messiah. 

It was now evident to Peter that the divine Principle, 
Truth, and Love, and not a human personality, was the 
healer of the sick, and a rock in the spiritual g ub]ime 
kingdom. On this spiritually Scientific basis »™>m"7- 
Jesus explained his cures, which appeared miraculous 

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to outsiders. He showed that diseases were cast out 
neither by corporeality nor by medicine, but by the 
divine Spirit, casting out the errors of mortal mind 
and body. The supremacy of Spirit was the rock on 
which Jesus built. His sublime summary points to 
the religion of Love. 

Jesus established, in the Christian era, the precedent 
for all Christianity, theology, and healing. Christians 
N«w <n are under as direct orders now, as they were 
in Jem». then, to be Christlike, to possess his Spirit, 
to follow his example, and to heal the sick as well as 
the sinful. It is easier for Christianity to cast out sick- 
ness than sin; for the sick are more willing to part 
with pain than to give up sinful pleasure. The Chris- 
tian can prove this to-day as readily as he could eigh- 
teen centuries ago. 

Our Master said to every follower : " Go ye into all the 
world ! . . . Heal the sick, and preach the Gospel to the 
Healthful P°° r • ■ ■ • ^ ove *ky neighbor as thyself t " It 
theology. waa the theology of Jesue which healed the 
Bick and the. sinful. It is his theology, in this book, 
and the spiritual interpretation thereof, which heals the 
sick, and causes the "wicked to forsake his way, and 
the unrighteous man his thoughts." It was our Mas- 
ter's theology which the priests sought to destroy. 

From beginning to end the Scriptures are full of ac- 
counts of the triumph of Mind over matter. Moses 
M»rvsi> and proved this, by what men called miracles. 
™fonn«ton. S did Joshua, Elijah, and Elisha. The 
Christian era was ushered in through signs and wonders. 
Reforms have commonly been attended with bloodshed 
and persecution, even when the end has been brightness 

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and peace ; but the present new, but yet old, reform in 
religious faith Till teach men patiently and wisely to 
stem the tide of sectarian bitterness, whenever it flows 

The decisions, by vote of Church Councils, as to 
what should and should not be considered Holy Writ, 
the manifest mistakes in the ancient versions ; sci«u» 
the thirty thousand different readings in the obKured - 
Old Testament, and the three hundred thousand in the 
New, — these facts show how a mortal and material 
sense stole into the divine record, darkening, to some 
extent, the inspired pages with its own hue. But mis- 
takes could not wholly obscure the Science of the Scrip- 
tores, seen from Genesis to Revelation, or mar the 
demonstration of Jesus, and annul the healing of the 
prophets, who doubtless foresaw that "the stone which 
the builders rejected" would become "the head of the 
corner. " 

Atheism, Pantheism, Theosophy, and Agnosticism 
are opposed to Christian Science, as they are to ordi- 
nary religion; but it does not follow that the opponent* 
profane or atheistic invalid cannot be healed b ™ wfitHl - 
by Christian Science. The moral condition of such a 
man demands the remedy of Truth more than it is 
needed in most cases ; hence Science is more than usu- 
ally effectual in the treatment of moral ailments. 

That God is a corporeal being nobody can truly affirm. 
The Bible represents Him as saying: "Thou canst not 
see My face; for there shall no man see Me, God the 
and live." We know Him only as divine iDT ' ,ib '"- 
Mind, as Life, Truth, and Love. We shall obey and 
adore, in proportion as we apprehend the divine nature, 

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and lore Him understanding^, warring no more over 
the corporeality, but rejoicing in the affluence of our God. 
Religion will then be of the heart, and not of the head. 
Theology will no longer be tyrannical and proscriptire, 
from lack of love, — straining out gnats and swallowing 

We worship spiritually, only as we cease to worship 
materially. Spiritual devoutnese is the soul of Chris- 
Theime tiamty. Worsliippiug through the medium of 
worship. matter is Paganism. Judaic and other rituals 
are but types and shadows of true worship. " The true 
worshippers shall worship the Father in Spirit and in 

The Jewish tribal Jehovah was a man-projected God, 
liable to wrath, repentance, and human changeableness. 
Anthropo- The Christian Science God is universal, eter- 
morphiam. na \ divine Love, which changeth not, and 
sendeth no evil and no sin upon man. It is indeed 
mournfully true that the elder Scripture is reversed. In 
the beginning God created man in His, God's, image ; 
but mortals would procreate man, and make God in their 
human image. What are the gods of mortals, but them- 
selves infinitely magnified t 

This indicates the distance between the theological 
and ritualistic religion of other ages, and the Science 
preached by Jesus. More than profession is 
requisite for Christian demonstration. Few 
understand or will adhere to Jesus' divine precepts for 
healing. Why ? Because his precepts require the dis- 
ciple to cut off the right hand and pluck out the right 
eye, — that is, to set aside even the most cherished 
beliefs and practices. 

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All revelation (such is the popular thought !) must 
come from the schools, and along the line of schol- 
arly and ecclesiastical descent, as kings are Divino kin^ 
crowned from a royal dynasty. In healing "dp 1 *""- 
the sick and sinful, Jesus elaborated the fact that it 
was the divine Principle, and Christ spirit, which gov- 
erned the corporeal Jesus. For this Principle there 
is no dynasty, no ecclesiastical monopoly. Its only 
crowned head is immortal sovereignty. Its only priest 
is the spiritualized man. The Bible declares that all 
believers are " made kings and priests unto God." The 
outsiders did not then, and do not now, understand 
this Principle of the Christ; therefore they cannot de- 
monstrate God's healing power. Neither can this mani- 
festation of Christ be understood, until its Principle is 
explained in Divine Science. 

The adoption of Scientific religion and of metaphysical 
healing will ameliorate sin, sickness, and death. Let our 
pulpits do justice to Christian Science. Let it A c f M „„ 
have fair representation by the press. Give to " ■ "■ » &* ■ 
Christian Science the place in our institutions of learn- 
ing now occupied by scholastic theology and physiology, 
and it will eradicate sickness and sin in less time than 
the old systems, devised for subduing these evils, have 
required for self-establishment and propagation. 

Anciently the followers of Christ, or Truth, measured 
Christianity by its power over sickness, sin, and death ; 
but modern religionists omit all but one of Two claim* 
these claims, — the power over sin. We must oml " ed - 
Beek the undivided garment, the whole of Christianity 
as our first proof of Christian Science, for that alone 
can furnish us with absolute evidence. 

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If the soft palm, upturned to a lordly salary, and archfc 
teetural skill, making dome and spire tremulous with 
s«ifiatmcH beauty, turn the poor and stranger from the 
"■* lo "- gate, they bIbo shut the door on progress. In 
vain do the manger and cross tell their story to pride 
and fustian. Sensuality palsies the right hand, and 
causes the left to let go its divine grasp. 

As in Jesus' days, tyranny and pride need to be whipped 
out of the Temple, and humility and Divine Science to be 
Temple welcomed in. The strong cords of Scien- 

da * n, * dl tine demonstration, twisted by Jesus, are still 
needed, to purge the temples of their vain traffic in 
worldly policy, and make them meet dwelling-places for 


Which was first, Mind or medicine? If Mind was 
first, and self-existent, then Mind, not matter, must 
Question of have been the first medicine. Mind being 
precedence, ^jj^ jj ma( j e medicine; but that medicine 
was Mind. It could not have been that which departs 
from the nature and action of Mind, for Truth is God's 
remedy for error of every sort 

It is plain that God does not employ drugs or hygiene, 
or provide them for human use ; else Jesus also would 
Method* bave recommended and employed them in his 
wjecwd. healing. The sick are more deplorably lost 
than the sinful, if the sick cannot rely on God for help, 
and the sinful can. The divine Mind never called 
matter medicine ; and matter required a material and 
human belief, before it could be considered as medicine. 

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The human mind uses one error as a medicine for 
another. It seeks, on the same principle, to appease 
malice with revenge, and to quiet pain with Errpr QOl 
morphine. Of two evils, it chooses the o"™"™- 
greater in both cases. You admit that mind influences 
the body somewhat, but you conclude that the stomach, 
blood, nerves, bones, hold the preponderance of power. 
Controlled by this belief, you continue in the old rou- 
tine. You lean on the inert and unintelligent; never 
discerning how this deprives you of the available supe- 
riority of Mind. The body is not controlled Scientifi- 
cally by a negative mind. 

Mind is the grand creator, and there can be no power 
except that which is derived therefrom. If Mind was 
first chronologically, is first potentially, and 
must be first eternally, then give to Mind the 
glory, honor, dominion, and power everlastingly due 
unto its holy name. Inferior and unspiritual methods 
of healing may try to make Mind and medicine coa- ■ 
lesce ; but the two will not mingle harmoniously. Why 
should we wish to make them do so, since no good can 
come of it ? 

If Mind is foremost and superior, let us rely upon 
Mind, which needs no co-operation from lower powers, 
even if those so-called powers were real. 

Naught is the squire, when the king is nigh; 
Withdraws the star, when dawns the sun's brave light. 

The various mortal beliefs formulated in human phi- 
losophy, physiology, hygiene, are mainly predicated of 
matter, and afford faint gleams of God, or F(1( , l)]e 
Truth. The more material a belief, the more g' lm P*«*- 
obstinately tenacious its error; the stronger the mani- 

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featationa of the corporeal senses, the weaker the indi- 
cations of Soul. 

Will-power is not Science. It belongs to the senses, 
and its nse is to be condemned. Willing the sick to 
_ recover is not the metaphysical practice of 

Christian Science, but sheer animal mag- 
netism. Will-power may infringe the rights of man. 
It produces evil continually, and is not a factor in 
the Science of Being. Truth, and not corporeal will, 
is the divine power which says to disease, " Peace, be 

Because Science wars with so-called physical science, 
even as Truth wars with error, the old schools of medi- 
ConurvativB c ' ne w 'll oppose it. Ignorance, pride, and 
•ntagomam. prejudice close the door to whatever is not 
stereotyped. When the Science of Being is understood, 
every man will be his own physician, and Truth will 
be the universal panacea. 

It is a question to-day, whether the ancient inspired 
healers understood the Science of Christian healing, or 
Ancient whether they caught its sweet tones, like the 
Leak™. natural musician, without being able to ex- 
plain them. So divinely imbued were they with its 
Spirit, that the lack of the letter could not hinder their 
work; and that letter, without the Spirit, would have 
made void their example. 

The struggle for the recovery of invalids goes on, 
not between material methods, but between mortal 
TLe stniRKla mm ds and immortal Mind. The victory will 
mdTKtoqr. De on the patient's aide, only as immortal 
Mind, through Christian Science, subdues the human 
belief in disease. Otherwise, it matters not what 

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method one may adopt, whether it is faith in drugs, in 
hygiene, or in some other minor curative. 

Scientific healing has this advantage over other 
methods, — that in it Truth controls error. From this 
fact arise its ethical as well as its physical Ad7intage 
effects. Indeed, these effects are indissola- >od fr^r- 
bly connected. If there is any mystery in Christian 
healing, it is the mystery which godliness always pre- 
sents to the ungodly, — the mystery always arising from 
ignorance of the laws of eternal and unerring Mind. 

Other methods undertake to oppose error with error, 
and thus they increase the antagonism of Ma , tPt .„, r . 
one form of matter towards other forms of ■"■ww. 
matter. By so doing, mortal mind must continually 
weaken its own assumed power. 

The theology of Christian Science includes healing 
the sick. Our master's first article of faith, propounded 
to his students, was healing, and he proved 
his faith by his works. The ancient Chris- Eniiag h * 
tians were healers. Why has this element of Chris- 
tianity been lost ? Because our systems of religion are 
governed more or less by our systems of medicine. The 
first idolatry waB faith in matter. The schools have 
rendered faith in drugs the fashion, rather than faith 
in Deity. By trusting matter to destroy its own dis- 
cord, harmony has been lost. Such systems are barren 
of the vitality of spiritual power, whereby material 
sense becomes the servant of Science. 

Material medicine substitutes drugs for the power of 
God, — even the might of Mind, — to heal the Drugs and 
body. Scholasticism clings to the person, in- dlv " 1,t y* 
stead of the divine Principle, of the man Jesus to save. 

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while his Science, the curative agent of God, is silenced, 
Why ? Because Science divests material drugs of theii 
imaginary power, and clothes Spirit with supremacy. 
Science is " the stranger within our gates," remembered 
not, even when its elevating effects practically prove its 
divine origin and efficiency. 

Divine Science derives its sanction from the Bible ; 
and its divine origin is demonstrated through the holy 
I'hri tinn influence of its Truth, in healing sickness and 
Science u gin. This healing power of Truth must have 
old u God. i . . . -it 

been far anterior to the period in which Jesus 

lived. It is as ancient as the Ancient of Days. It lives 
through all Life, and extends through all space. 

Divine Metaphysics is now reduced to a system, in a 
form comprehensible by and adapted to the thought of 
Seduction tne a S e m wa 'ch we live. This system en- 
totyatna. ables the learner to demonstrate anew the 
divine Principle upon which Jesus* healing was based, 
and the sacred rules for its present application to the 
cure of disease.' 

for more than a quarter of a century in 1894 these 
rules have been submitted to the broadest practical testa ; 
and everywhere, when honestly applied, under circum- 
stances which make demonstration possible, Christian 
Science has shown that Truth lias lost none of its divine 
and healing efficacy, even though centuries have passed 
away since Jesus practised these rules on the hills of 
Judea and in the valleys of Galilee. 

Although this volume contains the complete Science 
peruuiand of Mind-healing, never dream that you can 
practice. absorb its whole meaning by a simple peru- 
sal of this book. It needs to be studied. The demon 

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stration of its rules will plant you mora firmly on its 
spiritual groundwork. This will lift you high above 
the perishing fossils of theories already antiquated, and 
enable you to grasp the spiritual facts of Being, hitherto 
Dnattained and seemingly dim. 

Our Master healed the sick, practised Christian heal* 
fng, and taught the generalities of its divine Principle to 
his students ; but he left no definite rule for Hules 
demonstrating his Principle of healing and needed - 
preventing disease. This remained to be discovered 
through Christian Science. A pure affection takes form 
in goodness, but Science alone reveals its Principle and 
demonstrates its rules. 

Jesus never spoke of disease as dangerous, or diffi- 
cult to treat. When his students brought to him cases 
they had failed to heal, he said unto them, j esiu i 0WT1 
"Oh ye of little faith!" implying that the Pre- 
requisite power was in Mind. He prescribed no drugs, 
urged no obedience to material laws, but acted in direct 
disobedience thereto. 

Neither anatomy nor theology has ever described man 
as created by Spirit, — as God's man. The former ex- 
plains the man of men, or the " children of _ 

., . „ . , , . . The man of 

men, as created corporeally instead of spirit- »n»iomjimd 
Dally, and as emerging from the lowest, instead 
of from the highest, conception of Being. Each defines 
man as both physical and mental, and places mind at the 
mercy of matter, for every function, formation, and man- 
ifestation. Anatomy takes man up at all points mate- 
rially. Jt loses Spirit, drops the true tone, and accepts 
the discord. Both reject the divine Principle which pro- 
duces harmonious man, and deal — the one wholly, the 

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other primarily — with matter, calling that man which ;• 
not the counterpart, but the counterfeit, of God's man. 
Then theology tries to explain how to make this man a 
Christian, — how, from this basis of division and dis- 
cord, to produce the concord and unity of Spirit, and its 

Physiology exalts matter and dethrones Mind, and 
pretends to rule man by material law, instead of spirit- 
ual. When it fails to give health or life by 
Physiology. ,. . ,,, ° ,. . « . .. 

tins process, it ignores the divine spirit, as 

unable or unwilling to render help in time of physical 
need. When mortals sin, under this ruling of the 
schools, they are left to the guidance of a tbeology 
which admits God to be the healer of sin but not of sick, 
□ess ; although our blessed Master demonstrated that 
Truth could save from sickness as well as sin. 

Mind as far outweighs drugs in the cure of disease aa 
in the cure of sin. The more excellent way is Mind- 
Bianderamd Science, in every case. Medicine is not a 
biunderen. science, but a bundle of specalatire human 
theories. The prescription which succeeds in one instance, 
fails in another; and this is owing to the different mental 
states of the patient. These states are not compre- 
hended ; and they are without a sign, except to the skil- 
ful Christian Scientist. The rule, and its perfectness 
of operation in my system, never vary. If you fail to 
snccecd in any case, it is because you have not demon- 
strated the life of Christ, Truth, more in your own life ; 
because you have not obeyed the rule or proved the 
Principle of Christian Science. 

A physician of the old school remarked with great 
gravity : " We know that mind affects the body some' 

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what, and advise our patients to be hopeful and cheer- 
ful, and to take as little medicine as possible; but 
mind can never cure organic difficulties." oid-ubwi 
The logic is lame, and facts contradict it P h 7' lci » n ' 
The author has cared what is termed organic disease, as 
readily as she has cured purely functional disease, and 
with no means but Mind. 

Since her discovery that Mind governs all, not paiv 
ti ally but supremely, she has submitted her metaphysi- 
cal system of treating disease to the strongest Tests in 
tests. It has gradually gained ground, and ourd '- v - 
has proved itself, whenever Scientifically employed, 
to be the most effective curative agent in medical 
practice. To-day there is hardly a city, village, or 
hamlet, in which are not to be found living witnesses 
and monuments to the virtue and power of Truth, as 
applied through this metaphysical system for healing 

To-day the healing power of Truth is demonstrated 
to be an immanent, eternal quality, or Principle, in- 
stead of a phenomenal exhibition. Its dis- Tbl! msin 
covery is the second coming of the Gospel of P ur P°' a - 
" peace on earth and good-will to men. " This coming 
is, as was promised by the Master, for its establishment 
as a permanent dispensation, to remain forever among 
men; but the mission of Christian Science now, as in 
the time of its first demonstrator, is not primarily one 
of physical healing. Now, as then, signs and wonders 
are wrought in the healing of physical disease ; but these 
are only to demonstrate its divine origin, to attest tho 
reality of its higher mission of healing the errors of 

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The science (so-called) of physics would have yen 
believe that both matter and mind are subject to dia- 
Ezpiodsd ease ) an ^ t Qa *'> *°°j in s pite °f mind's protest, 
doctrine. This view is as evidently erroneous to the 
author, and will be to all others at some future day, 
as the practically rejected doctrine of the predesti- 
nation of soula to damnation or salvation. The doctrine 
that man's harmony is governed by physical condi- 
tions all his earthly days, and that he is then thrust 
out of his own body by the operation of matter, — 
even the superiority of matter over Mind, — is botii 
shocking and absurd. 

The hoBts of vEseulapiuy are flooding the world 
with diseases, because they are ignorant that the hu- 
Disease man mind and body are one. To bo sure, 
wnuL £h ev sometimes treat the sick as if there 

were but one factor in the case; but this one factor 
they represent to be body, not mind. Omnipotent 
Mind could not possibly create a remedy outside it- 
sclf. Erring, finite, human mind has an absolute need 
of something beyond itself, for its redemption and 

Great respect is due to the motives and philanthropy 
of the higher class of physicians. We know that if 
Intentions they understood the Science of Mind-healing, 
rospocied. an (| wcre j n possession of the enlarged power 
it confers to benefit the race physically and spiritually, 
they would rejoice with us. Even this one reform in 
medicine would ultimately deliver mankind from the 
awfully oppressive bondage now enforced by false theo- 
ries, from which multitudes would gladly escape. 

Mortal belief says that death has been occasioned by 

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fright. Fear never stopped Being and its action. The 
blood, heart, lungs, brain, etc., have nothing to do with 
Life. Every function of man is governed by Death bom 
the divine Mind. The human mind has no '"> mfe "- 
power to kill, it has no control of what is termed the 
human mechanism. The divine Mind made man, and 
maintains His own image and likeness. This human 
mind is destroyed. All that really exists is the divine 
Mind, and its idea wherein the entire action of Being 
will be found harmonious and eternal ! The only diffi- 
culty is to see and acknowledge this fact, yield to this 
power, and fall at the feet of Truth. 

That mortal mind claims to govern every organ of the 
mortal body, we have overwhelming proof. But this 
so-called mind is a liar, and must, by its own Mind xbe 
consent, yield to Truth. It would wield the 8°™™or. 
sceptre of a monarch, but is powerless. The immortal 
divine Mind takes away all its supposed sovereignty, and 
saves it from itself. The author has endeavored to make 
this book the jEsculapiua of Mind, that it may give hope 
to the sick, and heal them, although they know not how 
the work is done. Truth has a healing effect, even when 
not fully understood. 

Anatomy describes muscular action as produced by 
mind in one instance, and not in another. Snch errors 
beset every material theory. One statement A) , actiTftT 
contradicts another, over and over again. It frora ""mbM- 
is related that once Sir Humphry Davy apparently cured 
a case of paralysis, by simply introducing a thermome- 
ter into the patient's mouth. This he did merely in 
order to ascertain the temperature of the patient's body ; 
but the sick man supposed this ceremony was intended 

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to heal him, and recovered accordingly. Such a fact 
illustrates our theories. 

The author's medical researches and experiments had 
prepared her thought for the metaphysics of Christian 
_ Science. Every material dependence had 

The author's 

experiments failed in her search for Truth; and she can 

me icine. no ^ understand why, and can see the means 
by which mortals are divinely driven to a spiritual 
source for health and happiness. 

Her experiments in homoeopathy had made her skep- 
tical as to material curative methods. Jahr, from 
„ Aconitum to Zincum oxydatum, enumerates 

the general symptoms, the characteristic 
signs, which demand different remedies; but the drug 
is attenuated to such a degree that not a vestige 
of it remains. Thus we learn that it is not the 
drug which expels the disease, or changes one of its 

The author has attenuated natrum muriaticum (com- 
mon table-salt) until there was not a single saline prop- 
Only ran erty left The salt had "lost its savor;" 
and water. an ^ ve ^ w j^ one <j r0 p of that attenuation in 
a goblet of water, and a tcaspoonful of the water ad- 
ministered at intervals of three hours, she has cured a 
patient sinking in the last Btage of typhoid fever. 
The highest attenuation of homoeopathy, and the most 
potent, steps out of matter into Mind; and thus it 
should be seen that Mind, or metaphysics, is the healer, 
and that there is no efficacy in the drug. This discovery 
leads to more light 

You say a boil is painful ; but that is impossible, for 
matter without mind is not painful. The boil simply 

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manifests your belief in pain, through inflammation and 
swelling ; and you call this belief a boil. Now adminis- 
ter mentally to your patient a high attenuation Origin 
of truth on this subject, and it will soon cure "* p * ia * 
the boil. The fact that pain cannot exist where there 
is no mortal mind to feel it, is a proof that this so- 
called mind makes its own pain, — that is, its own 
belief in pain. 

We weep because others weep, we yawn because they 
yawn, and we have smallpox because others have it ; but 
mortal mind, not matter, contains and car- source of 
ries the infection. When this mental conta- ™ ntl, s ion - 
gion is understood, we shall be more careful of our com- 
pany; and we shall avoid the loquacious tattler about 
disease, as we should the advocate of crime. Neither 
sympathy nor society should ever tempt us to hear about 
error ; and certainly we should not be its advocate. 

Disease arises, like other mental conditions, from as- 
sociation. It being a law of mortal mind that certain 
diseases should be regarded as contagious, this law ob- 
tains credit, through association, — calling up the fear 
that creates the image of disease, and its consequent 
manifestation in the body. 

This fact in metaphysics is illustrated by the follow- 
ing incident. A gentleman was made to believe that he 
occupied a bed where a cholera patient had 
died. Immediately the symptoms of this dis- 
ease appeared in him, and he died. The fact was, that 
be had not caught the cholera by material contact, be- 
cause no such patient had been in that bed. 

If a child is exposed to contagion or infection, the 
mother is frightened, and says, " My child will be sick." 

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The law of mortal mind, and her own fears, govern 
her child, more than the child's mind governs itself, 
Children'! ^d produce the very results which might 
uimenu. jj^g Deen prevented through the opposite 
understanding. Then it is believed that the exposure 
to the contagion wrought the mischief. 

That mother is not a Christian Scientist, and her affec- 
tions need better guidance, who says to her child : " Yon 
look sick," "You look tired," "You need rest,'" or "You 
need medicine." 

Such a mother runs to her little one, who has hurt her 
face by falling on the carpet, and says, moaning more 
childishly than her child, " Mamma knows yon are hurt." 
The more successful method of treatment is to say: 
" Oh, nonsense [no-sense material] ! You 're not hurt, so 
don't think you are." Presently the child forgets all 
about the accident, and is at play again. 

When the sick recover, by the use of drugs, it ie the 
law of a general belief, culminating in individual faith, 
which heals; and according to this faith will 
the effect be. Even when you take away the 
individual confidence in the drug, you have not yet 
divorced it from the general faith. The chemist, the 
botanist, the druggist, the doctor, and the nurse equip 
the medicine with their faith, and the majority of beliefs 
rule. When the general belief endorses the inanimate 
drug as doing this or that, individual dissent or faith, 
unless it rests on Science, is but a minority belief, gov- 
erned by the majority. 

The universal belief in physics weighs against the 
high and mighty truths of Christian metaphysics. This 
erroneous general belief — which sustains medicine, and 

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produces all medical results — works against Christian 
Science ; and the percentage of power on the side of this 
Science mast mightily outweigh the power of Hvgienia 
popular belief, in order to. heal a single case *" u »i™- 
of disease. The human mind acts the more powerfully 
to offset the discords of matter, the ills of flesh, in 
proportion as it puts less weight into the material scale 
and against Spirit, — against its own interests. Ho- 
moeopathy diminishes the drug ; but its potency increases 
as the drug disappears. 

Vegetarianism, Homoeopathy, and Hydropathy have 
diminished drugging; but if drugs are an antidote to 
disease, why lessen the antidote ? If drugs Dragging 
are good things, is it safe to say that the less diminiBl1 ^- 
you have of them the better ? If drugs possess intrinsic 
virtues or curative qualities, those qualities must be men- 
tal. Who named them, and what made them good or bad, 
beneficial or injurious to mortals? 

A case of dropsy, given up by the faculty, fell into my 
hands. It was a terrible case. Tapping had been em- 
ployed, and yet the patient looked like a bar- Drop^ 
rel, as she lay in her bed. I prescribed the cund - 
fourth attenuation of Argenitum nitrieum, with occasional 
doses of a high attenuation of Sulphuris. She improved 
perceptibly. Believing then somewhat in the ordinary 
theories of medical practice, and learning that her 
former physician had prescribed these remedies, I began 
to fear an aggravation of symptoms, from their pro- 
longed use, and told the ■ patient so ; but she was 
unwilling to give up the medicine, when she was 
recovering. It then occurred to me to give her un- 
medicated pellets, and watch the result. I did so, 
and she continued to gain. Finally she said that she 

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would give tip her medicine for one day, and risk the 
effects. After trying this, she informed me that she 
could get along two days without globules ; but on 
the third day she again suffered, and was relieved by 
taking them. She went on in this way, taking the un- 
medicated pellets, — and receiving occasional visits from 
me, — but employing no other means, and was cured. 

Metaphysics, as taught in Christian Science, is the 
next stately step beyond homoeopathy. In metaphysics 
A stately matter disappears from the remedy entirely, 
advance. an( j jji n( j takes its rightful and supreme place. 
Homoeopathy takes mental symptoms largely into consid- 
eration, in its diagnosis of disease. Christian Science 
deals wholly with the mental cause, in judging and de- 
stroying disease. It succeeds where homoeopathy fails, 
solely because its one recognized Principle of healing is 
Mind, and the whole force of the mental element is em- 
ployed through the Science of Mind, never sharing its 
rights with the weak things of matter. 

Metaphysics, in Christian Science, exterminates the 
drug, and employs Mind alone as the curative Princi- 
_ , ' pie, acknowledging that the divine Mind has 
of homo). all power ; bnt homoeopathy mentalizes a drug 
. with such repetition of thought-attenuations, 
that it becomes more like mortal mind than like the 
substratum of mortal mind, called matter ; and its power 
of action is proportionately increased. 

If drugs are part of God's creation, which (according 
to the narrative in Genesis) He pronounced good, then 
The origin drugs cannot be poisonous. If He could ere- 
of drugs. a);e tirugfj intrinsically bad, then they should 
never be used. If He creates drugs at all, and designs 

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them for medical use, then why did Jesus not employ 
them and recommend them for the treatment of dis- 
ease ? Matter is not self-creative, for it is unintelli- 
gent. Mortal mind confers the only power a drug can 
ever possess. 

Narcotics quiet mortal mind, and so reach the body, 
but leave both mind and body the worse for this sub- 
mission. Christian Science impresses the en- Narcotki 
tire mental strata, namely, mind and body, • Qd ' nr 8 CT T- 
and brings out the proof that Life is continuous and 
harmonious. Science both amputates error and destroys 
it Mankind is the better for this sincere and profound 

The profession of medicine originated in idolatry, 
with pagan priests, who besought the godB to heal the 
sick, and designated Apollo as the God of p^ta and 
Medicine. He was supposed to dictate the !*»••*■•• 
first prescription, according to the History of Four 
Thousand Years of Medicine. lb is here noticeable 
that Apollo was also regarded as the sender of disease. 
Hippocrates turned from image-gods to vegetable and 
mineral drugs for healing. This was deemed progress ; 
but really, it only introduced another form of mythology 
and pagan worship. The future fate and history of 
material medicine will correspond with that of its ma- 
terial god, Apollo, who was banished from Heaven, and 
endured great sufferings on earth. 

Drugs, cataplasms, and whiskey are stupid substitutes 
for the dignity and potency of divine Mind, and its 
power to heal. It is pitiful to lead men into 
temptation through the byways of physiology 
and materia medica, — to victimize the race with intoxr 

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eating prescriptions for the sick, until mortal mind 
acquires an educated appetite for strong drinks, and 
men and women are made loathsome sots. 

Footsteps of progress and spiritualization greet us on 
every hand. Drug-systems are quitting their hold on 
Advancing matter, and so letting in its higher stratum, 
iegra88 ' mortal mind. Homoeopathy, a step in ad- 
vance of Allopathy, is doing this. Matter is going out 
of medicine ; and mortal mind, of a higher attenuation 
than the drug, is governing the pellet. 

A lady in the city of Lynn, Massachusetts, was ether- 
ized, and died in consequence, although her physicians 

insisted that it would be unsafe to perform 
Etherization- , , ... 

a needed surgical operation without the ether. 
After the autopsy her sister testified that the deceased 
protested against inhaling the ether, and said it would 
kill her ; but she was compelled by her physicians to 
take it. Her hands were held, and she was forced into 
submission. The case was brought to trial. The evi- 
dence was found to be conclusive; and a verdict was 
returned that her death was occasioned, not by the ether, 
but by her fear of inhaling it. 

Is it skilful or scientific surgery to take no heed of 
mental conditions, and treat the patient as if she were 
bo much mindless matter, and as if matter 
ditionsto were the only factor to be consulted? Had 
those unscientific surgeons understood meta- 
physics, they would not have risked such treatment, in 
that woman's state of mind. They would either have 
allayed her fear, or have performed the operation with- 
out ether. 

The sequel proved that this Lynn lady died from 

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effects produced by mortal mind, and not from the dis- 
ease or the operation. 

The medical schools would learn the state of man 
from matter, instead of Mind. They examine the lungs, 
tongue, and pulse, to ascertain how much soanxot 
harmony, or health, matter is permitting kno,rled g a - 
to mind, how much pain or pleasure, action or stagna- 
tion, one form of matter is allowing another form of 

Ignorant of the fact that a man's belief produces dis- 
ease and all its symptoms, the ordinary physician must 
of necessity increase disease with his own mind. Then 
he addresses himself to the work of destroying it, 
through the power of matter. 

The systems of physics act against metaphysics, and 
vice versa. When mortals forsake the material for the 
spiritual basis of action, drugs lose their healing force ; 
for they have no innate power. Unsupported by the faith 
reposed therein, the inanimate drug becomes powerless. 

The motion of the arm is no more dependent upon 
the direction of mortal mind, than are the Muscular 
organic action and secretions of the viscera. * aioa - 
When this mind quits the body, the heart becomes as 
torpid as the hand. 

Anatomy finds a necessity for nerves, to convey the 
mandate of mind to muscle, and cause action ; but what 
does anatomy say when the cords contract Anatomv 
and become immovable ? Has mortal mind " d miad ' 
ceased speaking to them, or has it bidden them to be 
impotent ? Can muscles, bones, blood, and nerves rebel 
against mind in one instance, and not in another, and 
become cramped, despite the mental protest! 

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Unless muscles are self-acting at all times, they are 
never so, — never capable of acting contrary to mental 
direction. If muscles can cease to act, and become 
rigid of their own preference, — be deformed or symmet- 
rical, as they please, or as disease directs, — they must 
be self-directing. Why then consult anatomy to learn 
how mortal mind governs muscle, if we are only to learn 
from anatomy that muscle is not so governed ? 

Is man a material fungus, without Mind to help 

him ? Is a stiff joint or contracted muscle 

as natural a result of law as the supple and 

elastic condition of the healthy limb, and is God the 

lawgiver ? 

Yon say, " i" have burned my finger. " This is an 
exact statement, more exact than you suppose ; for 
mortal mind, and not matter, burns it. Holy 
inspiration has created states of mind Which 
are able to nullify the action of the flames, as in the 
Bible case of the three young Hebrew captives, cast into 
the Babylonian furnace; while an opposite mental state 
might produce spontaneous combustion. 

In 1880 Massachusetts put her foot on a proposed tyran- 
nical law, restricting the practice of medicine. If her 
Restrictive sister States follow this example, in harmony 
regulation!, ^th our Constitution and Bill of Rights, they 
will do less violence to that immortal sentiment of the 
Declaration, " Man is endowed by his Maker with cer- 
tain inalienable rights, among which are life, liberty, 
and the pursuit of happiness." 

The oppressive State statutes touching medicine re- 
mind one of those words of the famous Madame Roland, 
as she knelt to a statue of the Goddess of Liberty, 

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erected near the guillotine: "Liberty, what Crimea are 
committed in thy name ! " 

The ordinary practitioner, examining bodily symptoms, 
telling the patient he is sick, and treating the case ac- 
cording to his diagnosis, would, by this course, ortinmy 
induce that very disease, even if it were not p™* 1 "** 
already determined by mortal mind. He thus commits 
an unconscious offence against happiness and health, 
and ensures a good job for himself, if not a fatal one 
for his patient The physician " agrees with his adver- 
sary quickly " but upon different terms from the meta- 
physician ; for the matter-physician agrees with the 
disease, while the metaphysician agrees only with health, 
and challenges disease. 

Christian Science brings to the body the sunlight of 
Truth, which invigorates and purifies. It acts as an 
alterative, neutralizing error with Truth. It wonduM - 
changes the secretions, expels humors, dis- curee - 
solves tumors, relaxes rigid muscles, restores carious 
bones to soundness. The effects of this Science are to 
stir the human mind to a change of base, whereon it 
may yield to the divine Mind. 

Experiments have favored the fact that Mind gov- 
erns the body, not in one instance, but in every instance. 
The indestructible faculties of Spirit exist r_-i_i 
without the conditions of matter, and also *™ c «»«' 
without the false beliefs of a BO-called material existence. 
Working out the rules of Science in practice, the author 
has restored health in caseB of both acute and chronic 
disease, and in their severest forms. Secretions have 
been changed, the structure has been renewed, shortened 
limbs have been elongated, cicatrized joints have been 

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made supple, and carious bones have been restored 
to healthy conditions. What is called the lost sub- 
stance of lungs has been restored, and healthy organiza- 
tions have been established, even where disease was 
organic instead of functional 

-^^^ For the benefit of the reader let me quote 
or medial from Dr. Benjamin Rush, the famous Phila- 
"" delphia teacher of medical' practice: 
It is impossible to calculate the mischief which Hippo- 
orates has done, by first marking Nature with his name, and 
afterward letting her loose upon sick people. 

Dr. Benjamin Waterhouse, Professor in Harvard Unl. 
versity, declares himself " sick of learned quackery." 

Dr. James Johnson, Surgeon-extraordinary to the 
King, says : 

I declare my conscientious opinion, founded on long ob- 
servation and reflection, that if there were not a single physi- 
cian, surgeon, apothecary, man-midwife, chemist, druggist, 
or drug on the face of the earth, there would be leas sickness 
and less mortality. 

Dr. Mason Good, a learned professor in London, says : 

The effects of medicine on the human system are In the 

highest degree uncertain ; except, indeed, that it has already 

destroyed more lives than war, pestilence, and famine, all 


Dr. Chapman, Professor of the Institutes and Practice 
of Physio in the University of Pennsylvania, in a pub- 
lished essay, says : 

Consulting the records of our science, we cannot help 
being disgusted with the multitude of hypotheses obtruded 

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upon us at different times. Nowhere is the imagination dis- 
played to a greater extent ; and perhaps so ample an exhibi- 
tion of human invention might gratify our vanity, if it were 
not more than compensated by the humiliating view of so. 
much absurdity, contradiction, and falsehood. To harmonize 
the contrarieties of medical doctrines is indeed a task as 
impracticable as to arrange the fleeting vapors around us, or 
to reconcile the fixed and repulsive antipathies of nature. 
Dark and perplexed, our devious career resembles the grop- 
ing of Homer's Cyclops around his cave. 

Sir John Forbes, MJ>., P.R.S., Fellow of the Boyal 
College of Physicians, London, says : 

No systematic or theoretical classification of diseases or 
of therapeutic agents, ever yet promulgated, is true, or any- 
thing like the truth, and none can be adopted as a aajta 
guidance in practice. 

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Therefore I say onto yon : Take do thought for your life, what 71 

■hall eat, or what ye shall drink ; nor yet for your body, what ye shall 
pat on. Is not the life more than meat, and the body than raiment 1 

PHYSIOLOGY is one of the apples from the Tree of 
Knowledge. Error declared that eating this fruit 
would open man's eyes, and make him as a God. Instead 
of so doing, it closes mortal eyes to man's God-given 
dominion over the earth. 

To measure intellectual capacity by the size of the 
brain, and estimate strength by the exercise of muscle, 
Man not ' ' B *° BUD Jugate intelligence, make mind mor- 
•tnactuni. j^ ^^j pi ace this m \ a & at the mercy of 
material organization and non-intelligence. 

Obedience to the so-called physical laws of health haa 
not checked sickness. Diseases have multiplied, since 
man-made theories have taken the place of primitive 

You say that indigestion, fatigue, sleeplessness, cause 
Causes of distressed stomachs and aching heads. Then 
rtekB ***' you consult your brain, in order to remem- 
ber what has hurt you, when your remedy lies in for 

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getting the whole thing; for matter has no sensation, 
and the human mind ia all that can produce pain. 

" As a man thinketh, bo is he." Mind is all that feels, 
acts, or impedes action. Ignorant of this, or shrinking 
from its implied responsibility, the healing effort is made 
on the wrong side, and thus the conscious control over 
(he body is lost. 

The Mohammedan believes in a pilgrimage to. Mecca 
for the salvation of his soul. The popular doctor be- 
lieves in his recipe, and the druggist believeB K1Ia ud 
in the power of his prescription to Bave a p'ig™ag*», 
man's life. The first is a religious delusion ; the second 
is a medical delusion. 

The human mind is inharmoniouB in itself. From 
this arises the inharmoniousuesa of the body. To ignore 
God aa of little use in sickness is a mistake. 
Instead of thrusting Him aside in times of reliance ou 
bodily trouble, and waiting for the hour of •P wtu » llt J'- 
strength in which to acknowledge Him, we should learn 
that He can do everything for us in sickness as in health. 

Failing to recover health through adherence to physi- 
ology and hygiene, the despairing invalid often drops 
them, and turns, in his extremity, and only as a last 
resort, to God. His faith in Him is less than it was in 
drugs, air, and exercise, or he would have resorted to 
Mind first. The balance of power is conceded to be 
with matter, by most of the medical systems ; but when 
Spirit at last asserts its mastery, then, and not before 
is man found to be harmonious and immortal. 

Should we implore a corporeal God to heal the sick 
out of His personal volition ? or should we understand 
the infinitely divine Principle which heals? If we rise no , 

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higher than blind faith, the Science of healing is not 
attained, and Soul-existence, in ttie place of sense-exist 
ence, is not comprehended. We apprehend Life in 
Science, only as we live above corporeal sense, and correct 
it. Our proportionate admission of the claims of Good 
or evil determines the harmony of our existence, — our 
health, our longevity, and our Christianity. 

We, cannot serve two masters, nor reach Divine Sci- 
ence through material sense. Drugs and hygiene can- 
ine two not successfully usurp the place and power of 
mmat "*- the source of all health and perfection. If 
man is constituted both good and evil, he must end in 
evil. An error in the premise must appear in the con- 
clusion. To avail yourself of the power of Spirit, you 
must renounce all erroneous inventions. 

The " flesh lusteth against the Spirit." They can no 
more unite in action, than good can coincide with evil. 
H>if-w>; It ' s no * i ™ e to ^0 a halting and half-way 
BUCC * U - position, or to expect to work equally with 
Truth and error. There is bnt one way — namely, God 
and His idea — which leads to spiritual Life. The Scien- 
tific government of the body must be attained through 
Mind. It is impossible to gain control over it in any 
other way. On this fundamental point timid conserva- 
tism is absolutely inadmissible. Only through radical 
reliance on Truth can healing power be realized. 

Substituting good words for a good life, fair seeming 
for straightforward character, is a poor shift for the 
weak and worldly, who think the standard of Christian 
Science too high for them. 

If the scales are evenly adjusted, the removal of e 



single weight from either gives preponderance to the 
opposite. Whatever influence yon cast on the Bide of 
matter, yon take away from Mind, which would Beiiefontna 
otherwise outweigh all else. Your belief mili- WTOn * me - 
tates against your health, when it ought to be en- 
listed on the side of health. When sick (according to 
belief) you rush after drugs, search out the so-called 
laws of health, and depend on these to heal you, though 
you have already brought yourself into the slough of 
disease through just this false dependence. 

Because man-made systems insist that man becomes 
sick and useless, suffers and dies, all in consonance with 
the laws of God, are we to believe it? Are The divine 
we to believe an authority which denies God's •»*«%. 
spiritual command relating to perfection, — authority 
which Jesug has proved to be false ? He did the will 
of the Father. He healed sickness, in defiance of what 
is called material law, but in accordance with God's 

I have discerned disease in the human mind, and rec- 
ognized the patient's fear of it, many weeks before the 
so-called disease made its appearance in the Diseua 
body. Disease being a belief, — a latent illu- foresMQ * 
sion of mortal mind, the sensation would not appear if 
this error was met and destroyed by Truth. 

Here let a word be introduced which may be frequently 
used hereafter, — ■ chemicalization. By chemi- changed 
calization I mean the process which mortal meQ, ^ il 7- 
mind and body undergo in the change of belief from a 
material to a spiritual basis. 

Whenever ah aggravation of symptoms has occurred, 
through mental chemicalization, I have seen the mental 



signs, assuring me that danger was over, before the pa- 
tient felt the change ; and I have said to the patient, 
Health prog- " ^ ou are healed," — sometimes to his dis- 
nowicated. composure, when he was incredulous j but it 
always came about as I had foretold. 

I name these facts to show that disease has a men- 
tal origin, — that faith in rules of health or in drugs 
begets and fosters disease, by attracting the mind to 
the subject of sickness, by exciting fear of it, and 
by dosing the body in order to avoid it. The faith 
reposed in these things should find stronger supports 
and a higher home. Understanding the control of 
Mind over body, we should put no faith in material 

Science not only reveals the origin of all disease as 
wholly mental, but it also declares that all disease is 
Mind m cured by Mind. There can be no healing ex- 
the hosier. ce pt Dy Hind, however much we trust the 
drug, or any other means toward which human faith is 
directed. It is Mind, not matter, which brings to the 
sick whatever good they may seem to receive from 
drugs. The sick are never really healed, except by 
means of divine power. It is only the action of Truth 
that can restore harmony. 

Whatever teaches man to have other rulers, and ac- 
knowledge other power than the divine Mind, is anti- 
Christian. The good that matter seemB to do 
is evil, for it robs man of God, omnipotent 
Mind. Truth is not the basis of Theogony. Modes of 
matter form neither a moral nor a spiritual system. The 
discord which calls for them is the result of the exercise 
of full faith in matter, instead of Spirit. 

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Did Jesus understand the economy of man less than 
Graham or Cutter ? Christian ideas certainly embrace — 
what human theories exclude — the Principle 
of man's harmony. The text, " Whosoever 7 ' 
liveth and believeth in me shall never die," not only 
contradicts human systems, but points to the self- 
sustaining and eternal Truth. 

The demands of Truth are spiritual, and reach the 
body through Mind. The best interpreter of man's needs 
said: "Take no thought for your life, That ye shall 
eat or what ye shall drink." 

If there are material lavs which prevent disease, what 
then causes it ? Not divine law, for Christ healed the 
sick and cast out error, always in opposition, never in 
obedience, to physics. 

Causation is the one question to be considered, for 
more than all others it relates to human pro- „ ., 

f Causation 

gress. The age seems ready to approach this the main 
subject, to ponder somewhat the supremacy of qu8B """ 
Spirit,, and at lease touch the hem of its garment. 

The description of man as purely physical, or as 
both material and spiritual, — but in either case de- 
pendent on his physical organization, — is the Pandora 
box, from which many evils hare 'gone forth, especially 
despair. Matter, which takes divine power into its own 
hands, and claims to be a creator, is a fiction, in which 
debauchery becomes attuned to such fascination that 
mankind has caught its moral contagion. 

Through discernment of the spiritual opposite of ma- 
teriality, even the way through Christ, Truth, p,,,^ 
man will reopen, with the key of Science, the regained. 
gates of Paradise which human beliefs have closed! and 

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will find himself unfallen, upright, pure, and free, not 
needing to consult almanacs for the probabilities of Life, 
or to study brainology in order to learn how much of a 
man he is. 

Mind's control over the universe, including man, is 
no longer an open question, but is demonstrable Sciences 
a dosed JeBus illustrated the divine Principle and 
luertion. practice of immortal Mind, by healing sick- 
ness and sin, and destroying the foundations of death. 

Mistaking his origin and nature, man believes himself 
to be combined matter and Spirit, — that Spirit is sifted 
ThonBTTOs through matter, carried on a nerve, exposed to 
not spirit ejection by the operation of matter. Think of 
\fc ! The intellectual, the moral, the spiritual, — yea, 
Mind, — subjected to non-intelligence 1 

No more sympathy exists between the flesh and Spirit 
than between Christ and Belial. 

The so-called laws of matter are nothing but false be- 
liefs in the presence of Intelligence and Life where Mind 
is not. This is the procuring cause of all disease. The 
opposite Truth — that Intelligence and Life are spiritual, 
never material — cures all disease. 

The fundamental error lies in the supposition that 
man is a material outgrowth, and that the cognizance of 
good or evil, which he has through the bodily senses, 
constitutes his happiness or misery. 

Theorizing about man's development from mushrooms 
to monkeys, and from monkeys into men, 
amounts to nothing in the right direction, 
and very much in the wrong. 

Materialism grades the human species as rising from 
the dust upward ; but how is the material species main' 

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tained when man passes through what we call death and 
the Rubicon of spirituality ? Spirit *can form no real 
link in this supposed chain of material being, but re- 
veals the eternal chain as uninterrupted and wholly 
spiritual ; yet this can be realized only as the discordant 
sense of Being disappears. 

If man was first a material being, he must have passed 
through all the forms of matter, in order to become man. 
If the material body is man, he is mere mat- jwna, D i 
ter, or duBt. On the contrary, man is the development. 
image and likeness of Spirit; and the belief that there 
is Soul in sense, or Life in matter, belongs to mortal 
mind, to which the Apostle refers, when he says we 
must "put off the old man." 

What ia man ? Brain, heart, blood, the material 
structure ? If the real man is in the material body, 
you take away a portion of the man when yon i&ntitv 
amputate a limb ; the surgeon destroys man- not lDa, ■ 
hood, and worms annihilate it. But the loss of a limb, 
or injury to a tissue, is sometimes the quickener of man- 
liness; and the unfortunate cripple may present more 
nobility than the statuesque athlete, — teaching us, by 
his very deprivations, that " a man 's a man, for a' that." 

When we admit that matter (heart, blood, brain, act- 
ing through the five physical senses) constitutes man, 
we fail to see how anatomy can distinguish Uuman 
between humanity and the brute, or deter- p™g«*i. 
mine when man is really man, and has progressed 
farther than his progenitors. 

The theory that Spirit is distinct from matter, but 
most pass through it, or into it, to be indirid- i niJivfl j,,. 
oalized, reduces Truth to the dependency of ■"**■■ 

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error, and requires the sensible to be made manifest 
through the insensible. 

What ia termed matter manifests nothing but a mate- 
rial mentality. Not a glimpse or manifestation of Spirit 
is obtainable through matter. Spirit is positive. Matter 
is its supposed opposite, the absence of Spirit. For 
positive Spirit to pass through a negative condition 
would be its destruction. 

Anatomy declares man to be structural. Physiology 
continues this explanation, measuring human strength 
linn not DV hones and sinews, and human life by mate- 
MrncumL rial law. Man is spiritual, individual, and 
eternal ; material structure is mortal. 

Phrenology makes man knavish or honest, according 
_ , to the development of the cranium ; but an- 

Phrenology. , ... , , , , . „ 

atomy, physiology, phrenology, do not define 
the image of God, the real immortal man. 

Human reason and religion come slowly to the recog- 
A ~ bw nition of spiritual facts, and so continue to 

P 11 ** 11 - call upon matter to remove the error which 
the human mind alone has created. 

The idols of civilisation are far more fatal to health 
and longevity than the idols of barbarism. They call 
into action less faith than Buddhism, in a supreme 
governing Intelligence. The Esquimaux restore health 
by incantations, as effectually as civilized practitioners 
by their more studied methods. 

Is civilization only a higher form of idolatry, that 
man should bow down to a flesh-brush, to flannels, to 
baths, diet, exercise, and air ? Nothing is able to do 
so much for man as he can do for himself, with om- 
nipotent aid. 


PHT8I0L0GT. 67 

The footsteps of thought, as they pass higher from 
material standpoints, are slow, and portend a long night 
to the traveller; but the angels of His pres- Riwof 
ence — the spiritual intuitions that tell us f»»g** 
when "the night is far spent, the day is at hand" 
are our guardians in the gloom. Whosoever opens the 
way in Christian Science is a pilgrim and stranger, 
marking out the path for generations yet unborn. 

The voices of Sinai and the Sermon on the Mount 
are pursuing and will overtake the ages, rebuking in 
their course all error, and proclaiming the Kingdom of 
Heaven on earth. Truth is revealed. It only needs to 
be practised. 

Belief is all that ever enables a drug to cure mortal 
ailments. Anatomy admits that mind is somewhere in 
man, though out of sight. Then, if one is MediraJ 
sick, why treat the body alone, while we ad- emm - 
minister a dose of despair to the mind ? Why declare 
that the body is diseased, and picture this disease to the 
mind, rolling it under the tongue as a sweet morsel, 
and holding it before the thought of both physician 
and patient ? We should understand that the cause of 
disease rests in the mortal human mind, and its cure 
with the immortal divine Mind. We should prevent the 
images of disease from taking form in thought, and we 
should efface the outlines of disease already formulated 
in mortal mind. 

When there are fewer doctors, and less thought is 
given to sanitary subjects, there will be better KoVBt 
constitutions and less disease. In old times **■»*. 
who ever heard of dyspepsia, cerebro-spinal meningitis 
W-fover and roae-cold ? 

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What an abuse of natural beauty to say that a rose, 
the smile of God, can produce suffering ! The joy of 
its presence, its beauty, and purity should uplift the 
thought, and destroy any possible fever. It is profane 
to fancy that the sweetness of clover and the breath 
of new-mown hay may cause glandular inflammation, 
sneezing, and nasal pangs. 

If a random thought, calling itself DyspepBia, had tried 
to tyrannize over our forefathers, it would have been 
Ancwtnd routed by their independence and industry. 
dyspepsia. Then people had less time for selfishness, cod- 
dling, and Bickly after-dinner talk. The exact amount of 
food the stomach could digest was not discussed d la 
Cutter, or referred to sanitary laws. A man's belief in 
those days was not so severe upon the gastric juices. 
Beaumont's Medical Experiments did not govern the 

Damp atmosphere and freezing snow empurpled the 
plump cheeks of our ancestors ; but they never indulged 
Pulmonirr m ^ ne refinement of inflamed bronchial tubes, 
mi»beiiefi. because they were as ignorant as Adam, before 
he ate the fruit of false knowledge, of the existence of 
such things as tubes and troches, lungs and lozenges. 

"Where ignorance is bliss, 'tis folly to be wise," says 
the English poet; and there is truth in his sentiment. 
Onrmod- The action of mortal mind on the body was 
em Evn. no t so injurious before inquisitive modern 
Eves took up the study of medical works, and unmanly 
Adams attributed their own downfall, and the fate of 
their offspring, to the weakness of their wives. 

The primitive custom of taking no thought about food, 
Latt the' stomach and bowels free to act in obedience to 



nature, and gave the Gospel a chance to be seen in 
its glorious effects upon the body. A ghastly array of 
diseases was not paraded before the imagination. There 
were fewer books on digestion, and more " sermons in 
stones, and good in everything." When the mechanism 
of the human mind gives place to the Divine Mind, 
selfishness and sin, disease and death, will lose their 

Human fear of miasma would load with disease the 
air of Eden, and weigh down mankind with 
superimposed and conjectural evils. Mortal 
mind is the worst foe of the body, while divine Mind is 
its best friend. 

Should all cases of organic disease be treated by a 
regular practitioner, and the Christian Scientist try his 
hand only on cases of hysteria, hypochondria, 
and hallucination? One disease is no more not tot* 
real than another. All disease is the result 
of education, and can carry its ill-effects no further than 
mortal mind maps out the way. Christian Science heals 
organic disease as well as functional. It finds that 
decided types of acute disease are quite as ready to yield 
to Truth as the less distinct type and chronic form of 
disease. It handles the most malignant contagion with 
perfect assurance. 

Human mind produces what is termed organic dis- 
ease as certainly as it produces hysteria, and it must 
relinquish all its errors, sicknesses, and sins. 0nB hanit „, 
I have demonstrated this beyond all cavil. «u sickness. 
The evidence of divine Mind's healing power and abso- 
lute control is to me as certain as the evidence of my 

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Mortal mind and body are one. Neither exists with- 
out the other, and both must be changed by immortal 
Mental d Mind. Mortal matter, or body, is but a false 
p hj-iic»i concept of mortal mind. It builds its own 
mKatu ' superstructure, of which the material body 
is the grosser and more basal portion ; but from 
first to last, this body is only a material and sen- 
suous belief. 

In the Scriptural allegory of material creation, Adam, 
error, which represents the erroneous theory of Life 
Th> effect an d intelligence iu matter — had the naming 
d D >mea. of a u material animals. These names indi- 
cated their properties, qualities, and forms. Thus error, 
the opposite of Truth, names the qualities and effects of 
what it terms matter, and so creates the law of belief, 
which holds the preponderance of power in human 
opinions, against Spirit and Truth. 

If a dose of poison is swallowed through mistake, and 
the patient dies, even though physician and patient are 
Pol™. expecting favorable results, does belief, you 
ask, cause this death ? Even so, and as di- 
rectly as if the poison had been intentionally taken. 

In such cases a few persons believe the potion swal- 
lowed by the patient to be harmless ; but the vast ma- 
jority of mankind, though they know nothing of this 
particular case and this special person, believe the 
arsenic, the strychnine, or whatever the drug used, to 
be poisonous, for it has been set down as a poison by 
mortal mind. The consequence is that the result is 
controlled by the majority of opinions outside, not by 
the infinitesimal minority of opinions in the flick- 



The remote cause, or belief, is not more dangerous, 
because of its priority, and the connection of past mortal 
thoughts with present, — than the predisposing and 
exciting cause. 

Perhaps an adult has a deformity, produced, thirty 
years ago, by the terror of his mother. That chronic 
error is more difficult of cure than an acute 
injury, unless we wrest it from mortal mind, 
and base the cure on Science, or immortal Mind, to 
which all things are possible. 

Mortal mind, acting from the basis of sensuous belief 
in matter, is animal magnetism ; but mortal mind, con- 
tradicting itself, most finally yield to the , . 
divine Mind, expressed in Science. In pro- masnetism 
portion as we understand Christian Science, 
we are freed from animal magnetism ; aud we disarm sin 
of its imaginary power, in proportion aB we gain this 
spiritual understanding. 

Ignorant of the methods and the basis of metaphysical 
healing, yon may attempt to unite with it hypnotism, 
spiritualism, electricity ; but neither of these methods 
can be mingled with metaphysical healing. 

Whosoever reaches the understanding of Christian 
Science, in its higher significations, will per- Sndden 
form the sudden cures of which it is capable ; CDm - 
but this can be done only by taking up the cross, and 
following Christ in the daily life. 

Science can heal the sick who are absent from their 
healer, as well as the present, since space is no obstacle 
to Mind. Immortal Mind heals what eye Absent 
hath not seen; but the spiritual capacity to P» ttant * 
apprehend thought, so as to heal by the Troth-power. 

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is gained only in proportion as man is found, not 
wearing his own righteousness, but reflecting the divine 

Every medical method has its advocates. The prefer- 
ence of mortal mind for any method creates a demand 
iiona f° r th* 6 method, and the body then seems to 
miauiight require such treatment You can even edu- 
cate a healthy horse so far in physiology that ho will 
take cold without his blanket ; whereas the wild ani- 
mal, left to his instincts, sniffs the wind with delight. 
The epizootic is a humanly evolved ailment, which a 
wild horse might never have. 

Treatises on anatomy, physiology, and health, sus- 
tained by what is termed material law, are 
'the promoters of sickness and disease. It is 
proverbial, that as long as you read medical works you 
will be sick. 

The sedulous matron — studying her Jahr, with ho- 
mceopathic pellet and powder in hand, ready to put 
you into a sweat, to move the bowels, or to produce 
sleep — is sowing the seed of sickness day and night, 
and her household will erelong reap the reward of this 

Descriptions of disease, given by physicians, and ad- 
vertisements of quackery, are both prolific sources of 
sickness. As mortal mind is the chief husbandman 
of error, it should be taught to do the body no harm, 
and to unweave its own webs. 

The patient sufferer tries to be satisfied when he sees 
invalid'* his would-be healers busy, and his faith in their 
outlook- efforts is somewhat helpful to them and him- 

self ; but in Science one must understand the resuscita- 

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ting law of Life. This is the seed within itself, bearing 
fruit after its kind, spoken of in Genesis, 

Physicians generally deport themselves as if Mind 
were non-existent; and they may even take the ground, 
contrary to metaphysics, that all is matter, not Mind. 
Ignorant that the human mind governs the body, 
through belief, the invalid may unwittingly add more 
fear to the reservoir already overflowing with that 

Doctors should not implant disease in the thoughts 
of their patients, as they so frequently do, by declaring 
it a fixed fact, even before they go to work Yfnng and 
to eradicate the disease, through the material "B ht w *r- 
faith which they inspire. Instead of furnishing mortal 
thought with fear, they should try to correct this turbu- 
lent element of mortal mind, by the influence of that 
loving Truth which casteth out fear. 

When man is governed by Spirit, the" ever-present 
God who understands all things, man knows that to 
Spirit all things are possible. The only road to this 
affluence of Truth, which heals the sick, is found in the 
Divine Mind and Divine Science. 

To reduce inflammation, dissolve a tumor, or cure 
organic disease, I have found Divine Mind more potent 
than all lower remedies. And why not, since m . 

J ' The im- 

this Mind is the source and condition of all pon&m 
existence ? Before deciding that stomach or 
head is disordered, one should ask, " Who art thou that 
repliest to Spirit ? Can matter speak for itself, or does 
it hold the issues of Life ? " Pain and pleasure have no 
partnership with matter, which can neither suffer nor 
enjoy ; but mortal belief has such a partnership. 

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When 70a manipulate patients, you trust in electricity 

and magnetism more than in Truth ; and for that reason 

■ uji J oa employ matter rather than Mind. You 

weaken or destroy your power, if you resort 

to any except spiritual means. 

It is foolish to say that you manipulate patients, but 
that you lay uo stress on that manipulation. If this 
be so, why manipulate them ? Really you do so because 
you are ignorant of the baneful effects of magnetism, or 
are not sufficiently spiritual to depend on Spirit. In this 
case you must improve your mental condition till you 
finally attain the understanding of Christian Science. 

If you are too material to lore the Science of Mind, 
and are satisfied with good words instead of deeds, if 
Not words y° u adhere to error and are afraid to trust 
bat de*b. Truth, the question then recurs, " Adam, 
where art thou?" It is unnecessary to resort to aught 
besides Mind, in order to satisfy the sick that you are 
doing something for them ; for if they are cured, they 
generally know it, and are satisfied. 

" Where your treasure is, there will your heart be 
also." If you have more faith in drugs than in Truth, 
this faith will incline you to the side of matter and error. 
Any hypnotic power you may exercise will diminish your 
ability to become a Scientist, and vice versa. The act of 
healing the sick through Mind alone, of casting out error 
with Truth, shows your position as a Christian. 

The demands of God appeal to thought only ; but the 
claims of mortality, and what are termed laws of nature, 
Pi.vsioiogy appertain to matter. Which, then, are we to 
or Spirit, accept as legitimate, and capable of producing 
the highest human good ? We cannot obey both physi- 

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ology and Spirit ; for one is opposed to the other, and 
. insists upon supremacy in the affections. It is impos- 
sible to work from two standpoints. If we attempt it, we 
shall presently " hold to the one and despise the other." 

Mortal beliefs are antagonistic to, and cannot mix 
frith Science. This is clear to those who heal the sick' 
on the basis of Science alone. 

Mind's government of the body must supersede the 
so-called laws of matter. Obedience to material law 
prevents full obedience to spiritual law, — the 
law which overcomes material conditions, and 
puts matter under the feet of Mind. Mortals entreat 
God to restore the sick to health, and forthwith shut out 
the aid of Spirit, by using material means, thus working 
against themselves and their prayers, and denying man's 
God-given ability to demonstrate Mind's sacred power. 
Pleas for medicine and the laws of health come from mor- 
tal ignorance of Science and its transcendent power. 

To admit that sickness is a condition over which God 
has no control, is to presuppose that omnipotent power 
is powerless on some occasions. The law of Christ, or 
Truth; finds all things possible to Spirit; but the so- 
called laws of matter find Spirit of no avail, and demand 
obedience to materialistic codes, thus departing from the 
basis of Divine Science. To suppose that God consti- 
tutes laws of discord is n mistake ; for discords have no 
support from divine law, however much may be said to 
the contrary. 

Can the agriculturist, according to belief, ever produce 
a crop without sowing the seed, and awaiting its ger- 
mination according to the laws of God ? Yet the 
Scriptures inform us that sin, or error, first caused 

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the condemnation of man to till the ground. Obedience 
to Truth will remove this necessity. Truth never made 
error necessary, or devised a law to perpetuate it. 

The supposed laws which result in discord and weari- 
ness are not His laws, for the legitimate and only pos- 
Uwaof aible action of Truth is the production of 
oalu^e • harmony. Laws of nature are Hwb of Spirit; 

but men commonly recognize as law that which annuls. 
the power of Spirit Divine Mind rightly demands 
man's entire obedience, affection, aud strength. No 
reservation is made for any lesser loyalty. Obedience 
to Truth gives man power and strength. Submission to 
error superinduces loss of power. 

Truth casts out all evils and materialistic methods 
with the actual spiritual law, — the law which gives sight 
to the blind, hearing to the deaf, voice to the 
and under- dumb, feet to the lame. If Christian Science 
Bt " "W- dishonors human belief, it honors divine Un- 
derstanding ; and the One Mind only is entitled to honor. 

The so-called laws of health are simply laws of 
mortal belief. The premises being erroneous, the con- 
clusions are wrong. Truth makes no laws to regulate 
sickness, sin, and death, for these are unknown to 

Belief produces the results of belief ; and the penal- 
ties it affixes last as long as the belief, and are in- 
separable from it. The remedy lies in probing the 
trouble to the bottom, in finding and casting out by 
denial the error of belief which produces a mortal dis- 
order, and never honoring it with the title of law, or 
yielding obedience to it. Truth, Life, and Love are the 
only legitimate and eternal demands on man, and they 

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are spiritual law-givers, enforcing obedience through 
divine sanctions. 

Controlled by the divine Intelligence, man is harmo- 
nious and eternal. Whatever is governed by human be- 
lief is discordant and mortal. We say man 
suffers from the effects of cold, heat, fatigue. 
This is human belief, not the truth of Being, for mat- 
ter cannot suffer. Mortal mind alone suffers,, — not 
because a lav of matter has been transgressed, but be- 
cause a law of this mind has been disobeyed. I have 
demonstrated this as a rule of Divine Science by de- 
stroying the delusion of suffering from what is termed a 
broken physical law. 

A lady, whom I cured of consumption, always breathed 
with great difficulty when the wiud was east. I sat si- 
lently by her side a few moments. Her breath came 
gently. The inspirations were deep and natural. I then 
requested her to look at the weather-vane. She looked, 
and saw that it pointed due east. The wind had not 
changed, but her 'difficult breathing was gone. The 
wind had not produced it. My metaphysical treatment 
changed the action of her belief on the system, and she 
never suffered again from east winds. 

Here is testimony on this subject : 

I take pleasure in giving to the public one instance, out 
or many, of Mrs. Eddy's skill in metaphysical healing. At 
the birth of my youngest child, now eight years Q^MM-d. 
old, I thought my approaching confinement was 
premature by several weeks, and sent her a message to that 
effect Without seeing me, she returned answer that the 
proper time had come, and that she would be with me im- 
mediately. Slight labor-pains had commenced before she 

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arrived. She stopped them at once, and requested me to 
call an accoucheur, but to keep him below stairs until after 
the birth. When the doctor arrived, aud while he remained 
in a lower room, Mrs. Eddy came to my bedside. I asked 
her how I should lie. She answered, " It makes no differ- 
ence how you lie," and added, " Now let the child be bom." 
Immediately the birth took place, and without a pain. The 
doctor was then called into the room to receive the child, 
aud he saw that I had no pain whatever. My Bister, Dorcas 
B. Rawson, of Lynn, was present when my babe was born, 
and will testify to the facts as I have stated them. I con- 
fess my own astonishment. I did not expect so much, even 
from Mrs. Eddy, especially as I had suffered before very 
severely in childbirth. The physician covered me with ex- 
tra bed-clothes, charged me to be very careful about taking 
cold and to keep quiet, and then went away. I think he 
was alarmed at my having no labor- pains, bnt before he went 
out I had an ague coming on. When the door closed behind 
him, Mrs. Eddy threw off the extra coverings and said, " It 
is nothing but the fear produced by the doctor which causes 
these chills." They left me at once. She told me to sit up 
when I chose, and to eat whatever I wanted. My babe was 
born about two o'clock in the morning, and the following 
evening I Bat up several hours. I ate whatever the family did. 
I had a boiled dinner of meat and vegetables the second day. 
I made no difference In my diet, except to drink gruel be- 
tween meals, and never experienced the least inconvenience 
from this course. I dressed myself the second day, and the 
third day felt unwilling to lie down. In one week I was 
about the house and was well, running up and down stairs 
and attending to domestic duties. For several years I had 
been troubled with prolapsus uteri, which disappeared en- 
tirely after Mrs. Eddy's wonderful demonstration of Chris- 
tian Science at the birth of my babe. 

Mjl&anda K. Bice. 
Lihk, Him., 1874. 

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No system of hygiene but mine is purely mental. 
Before my book was published other books were in cir- 
culation, which discussed mental medicine and The mortal 
mind-cure, operating through the power of the mind -° ,,re - 
earth's magnetic currents to regulate life and health. 
Such theories, and systems of so-called mind-cure which 
bare sprung up since, are as material as the prevail 
ing systems of medicine. They hare their birth in 
mortal mind, which puts forth a human conception in 
the name of Science, to match the Divine Science of im- 
mortal Mind, even as the necromancers of Egypt strove 
to emulate the wonders wrought by Moses. Such the- 
ories have no relationship with Christian Science, which 
rests on the conception of God as all Life, Substance, 
and Intelligence, and excludes the human mind as a 
spiritual factor in the healing work. 

Jesus cast out evil aud healed the sick, not only without 
drugs, but without hypnotism, which is the op- j HflUS ia a 
posite of ethical and pathological Truth-power. b 7P notiBm - 

Erroneous metaphysical practice may seem for a time 
to benefit the sick, but the recovery is not permanent 
This is because erroneous methods act on and through 
the material stratum of the human mind, called brain, 
which is but a mortal consolidation of material mentality 
and its suppositional activities. 

A patient under the influence of mortal mind is 
healed only by removing the influence on him of this 
mind, by emptying his thought of the false Fllie 
stimulus and reaction of will-power, and filling "u " 1 "* 
it with the divine energies of Truth. 

Christian Science destroys material beliefs through 
the understanding of Spirit, and the thoroughness of this 



work determines health. Erring human mind-forces can 
work only evil, under whatever name or pretence they 
are employed ; for Spirit and matter, Good and evil, 
Light and darkness, cannot mingle. 

Evil is a negation, because it is the absence of Good. 
It is nothing, because it is the absence of something. 
It is an error, because it presupposes the ab- 
«nd wii : sence of Truth, when really Truth is omni- 
present. Every mortal must learn that there 
is no power in evil. 

Error is self-assertive. It says : " I am a real entity, 
overmastering Good." This falsehood should Btrip error 
of all pretensions. The only power of evil is to destroy 
itself. It can never destroy one iota of good. Every 
attempt of evil to do that is a failure, and only aids 
in peremptorily punishing the evil doer. If we con- 
cede the same reality to discord as to harmony, it haauis 
lasting a claim upon us. If evil is as real as Good, it is 
as immortal. If death is as real as Life, immortality is 
a myth. If pain is as real as the absence of pain, both 
must be immortal; and if so, harmony cannot be the 
law of Being. 

Mortal mind is ignorant of self, or it could never be 
self-deceived. If it knew how to be better, it would be 
ignorant better. Since it must believe in something 
idolatry. besides itself, it enthrones matter as deity. 
The human mind has been an idolater from the begin- 
ning, having other gods, and believing in more than the 
One Mind. 

As mortals do not comprehend even mortal existence, 
how ignorant must they be of the all-knowing Mind and 
His creations. 

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Here you may tee how sense creates its own forms of 
thought, gives them material names, and then worships 
and fears them. With pagan blindness it attributes to 
a material god of medicine an ability beyond itself. 
The beliefs of the human mind rob and enslave it, 
and then impute this result to another illusive personi- 
fication, named Satan. 

The valves of the heart, opening and closing for tho 
pasaage of the blood, obey the mandate of mortal mind 
as directly as does the hand, moved evidently Action of 
by the will ; though anatomy admits the men- »««imta*. 
tal cause of the latter action, but not of the former. 

We Bay, " My hand hath done it." What is this 
my but mortal mind, the cause of all materialistic 
action ? All voluntary, as well as miscalled involun- 
tary, action of the mortal body is governed by this 
mind, not by matter. There is no involuntary action. 
Hind includes all action and volition, but so-called 
human mind tries to classify action as voluntary and 

If yon take away this erring mind, the mortal body 
loses all appearance of life or action, and the human 
mind then calls it dead ; but this human mind Death and 
still has a body, through which it acta, and "* boAr ' 
which appears to itself to live, — a body iike the one it 
had before death, and which we still see. 

What is termed disease does not exist. It is not 
mind nor matter. The belief of sin, which has grown 
terrible in strength and influence, is an Bnbiyotic 
unconscious error in the beginning, — an ,h(iu «™ la - 
embryotic thought without motive ; but afterwards it 
governs the so-called man. Passion, appetite, dis- 

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honesty, envy, and malice ripen into action, only to 
pass on from shame and woe to their next stage, 

The dream of disease is like the dreams we have in 
sleep, wherein every one recognizes suffering to be 
Diteue wholly in mortal mind. In both cases the 
» dream. dreamer thinks his body is material, and that 
the suffering is in that body. 

The smile of the sleeper indicates the sensation pro- 
duced physically by the pleasure of a dream. In the 
same way pain and pleasure, sickness and care, are 
traced in unmistakable signs upon the face. 

Sickness is a growth of error, springing from man's 
ignorance of Science. Error rehearses error. What 
causes disease cannot cure it. The soil of disease is 
mortal mind, and you have an abundant or scanty crop, 
according to the seedlings in that soil, unless they are 
uprooted and cast out. 

When darkness comes over the earth, the physical 
senses have no immediate evidence of a sun. The human 
Sent* vkida eve knows not where the orb of day is, or if it 
lofaitS. exists. Astronomy gives the desired infor- 
mation. The human senses yield to its authority, and 
they are willing to leave with astronomy the explanation 
of the sun's influence over the earth. If the eyes see 
no sun for a week, we still believe there is solar light 
nnd heat. Natural science in this instance raises the 
thought above its cruder theories, and establishes a 
higher theory. 

In like manner mortals should no more deny the power 
of Christian Science to establish harmony, and Bhow the 
effect of mortal mind on the body, — though the cause 



be unseen, though the belief which reproduces itself is 
unconscious of its effects, — than they should deny the 
existence of the sunlight when the orb disappears, or 
doubt that the sun will reappear. 

We call the body material ; but it is as truly mortal 
mind, according to its degree, as the brain which is sup- 
posed to furnish the evolution of all mortal Ascending 
things. Mortal mind, by an inevitable perver- *• K ^"' 
sion, makes all things start from the lowest instead of 
the highest mortal thought The reverse is the case 
with all the formations of the immortal Divine Mind. 
They proceed from the Divine Source ; and so, in tracing 
them, we constantly ascend the scale of infinite Being. 

From human belief comes the reproduction of the 
species, — first inanimate, and then animate mind. Ac- 
cording to mortal thought, the development Human ™- 
of embryotic mind commences in the lower, P roducIlon ' 
basal thought of mortals, and goes on in an ascending 
scale by evolution, keeping always in the direct line of 

Nest we have the formation of embryotic belief, after- 
wards so-called mortal man. All this while matter is 
ignorant of itself, ignorant of what it is supposed to pro- 
dace. The belief saith, an inanimate unconscious seed- 
ling is producing both body and mind ; and yet Mind is 
not found in brain or elsewhere in matter. 

This embryotic and materialistic belief in turn fills 
itself with thoughts of pain and pleasure, of H am»n 
life and death, and arranges itself into five * u,ure - 
senses, which presently measure belief by the size of a 
brain, called mind, and the bulk of a body, called matter. 

Human birth, growth, maturity, and decay axe as the 

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grass springing from the soil, with beautiful green 
Human bladeB, — afterwards to wither and return to 

frailty. ^ native nothingness. This mortal seeming 
is temporal, and never merges into immortal being. 

The Hebrew bard, when swayed by mortal thoughts, 
thus swept his lyre with saddening strains about human 
existence : 

A* for mat), hii days are u gran ; 

Ai a flower of the field, «o he flourisheth ; 

For the wind paaaeth over It, and it ii gone, 

And the place thereof shall know it no more. 

But when hope rose higher in his heart, and he grasped 
the realities of divine Being, the Psalmist wrote : 

A* for me, I will behold Thy ftee in righteotunen ; 
I shall be satisfied when I awake with Thy likeness. 

For with Thee ii the fountain of Life ; 
In Thy light shall we see light. 

The brain can give no idea of God's man. It can 
take no cognizance of Mind. It is not the organ of 
die infinite Mind. 

As mortals give up the delusion that there is more 
than one Mind, more than one God, His likeness will 
appear, and the eternal Good will include in that likeness 
no other element. 

As a theoretical life-basis is found to be a misappre* 
bension of existence, the spiritual and divine Principle 
„ of man dawns upon human thought, and leads 

Toe roaoger. 

it to " where the young child lies," — even to 
the spiritual idea of Life, and what Life includes. 

The whole earth will be transformed by Troth on its 
pinions of light, chasing away the darkness of error. 

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The human mind must free itself from its self-imposed 
bondage. It should no longer ask of the spiritn*] 
head, heart, or lungs: What is man's pros- '"•*"■■ 
pect for life ? Mind is not helpless. Intelligence is 
not mute before non-intelligence. 

By its own volition, not a blade of grass springs up, 
not a spray bnddeth within the rale, not a leal unfolds 
its fair outlines, not a flower starts from its cloistered 

The science of Being reveals man and immortality as 
based on Spirit. Physical sense defines mortal man as 
based on matter, and thence infers the mortality of the body. 

The physical senses may cherish affinities with their 
opposites ; but in Christian Science, Truth never mingles 
with error. Mind has no affinity with matter, No pwioj 
and therefore Truth is able to cast out the taait r- 
ills of the flesh. Mind, God, sends forth the aroma of 
Spirit, the atmosphere of Intelligence. The belief that 
a pulpy substance under the skull is Mind, is a mockery 
of Intelligence, the mimicry of Mind. 

We are Christian Scientists, only as we quit our 
reliance upon material things, and grasp the spiritual. 
We are not Christian Scientists until we leave all for 
Christ. Mortal beliefs are not spiritual They come 
from the hearing of the ear, from corporeality instead 
of Principle, and from the mortal instead of the 

Spirit cannot believe in God. Spirit i* God. 

Human power is a material belief, a blind force, the 
offspring of will and not of Wisdom, of the Human 
mortal mind and not of the immortal. It is P 0WBr - 
the headlong cataract, the devouring name, the tempest's 



breath. It is lightning and storm, together with all that 
is selfish, dishonest, and impure. 

Moral and spiritual might belong to Spirit, who holds 
the " wind in His fist ; " and this teaching accords 
The on* with Science and harmony. You can hare 
v ower - no power opposed to God in Science, and the 
physical senses must give up their false testimony, 
four influence for good depends upon the weight yoo 
throw into the right scale. The good you do and em- 
body gives you the only power obtainable. Evil is not 
power. It is a mockery of strength, which ere long 
betrays its weakness, and falls, never to rise again. 

We walk in the footsteps of Truth and Love, by fol- 
lowing the example of our Master in the understanding 
of metaphysics. Christianity is the basis of true healing. 
Whatever pins our trust to matter, instead of God, is 
directly opposed to divine power. 

I never believed in receiving certificates or presenting 
testimonials of cures ; and usually, when healing, have 
said to the individual, " Go, and tell no man." I have 
never made a specialty of treating disease ; but healing 
has accompanied all my efforts to introduce Christian 

The following testimonials are appended, to elucidate 
my topic ; 

I was suffering from pulmonary difficulties, pains in the 
chest, a bard and unremitting cough, hectic fever; and all 
mmo those fearful symptoms made my case alarming. 

<U««»e- When I first saw Mrs. Glover (afterwards Mrs. 

Eddy) I was so reduced as to be unable to walk any distance, 
and could sit np only a portion of the day. Walking up stairs 
gave me great suffering in breathing. I had no appetite, and 

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seemed surely going to the grave, the victim of consumption. 
I had received her attention but a abort time when my bad 
symptoms disappeared, and I regained health. Daring this 
time I rode oat in storms to visit her, and found the damp 
weather had no unpleasant effect on me. From my personal 
experience I am led to believe that the Science by which she 
not only heals sickness, bnt explains the way to keep well, is 
deserving the earnest attention of the community. Her cures 
are not the result of medicine, spiritualism, or mesmerism, 
but the application of a Principle that she understands. 

Jakes Ingham. 

East Stouqhtoh, Mass. 

Miss Ellen C. PUlsbury, of Tilton, N. H., was suffering 
from what her physicians called enteritis, in the 

- „ . ...» » Ententi* 

severest form, following typhoid fever. Her case 
was given up by her regular physician, and sbe was lying at 
the point of death, when Mrs. Glover (afterwards Mrs. Eddy) 
visited her. In a few moments after Mrs. Glover entered the 
room and stood by the bedside, Miss Pillsbury recognized her 
aunt, and said, " I am glad to see you, aunty." In about ten 
minutes more Mrs. Glover told her to rise from her bed and 
walk. Miss Pillsbury rose, walked seven times across her 
room, and then sat down in a chair. For two weeks before 
this we had not entered her room without feeling obliged to 
step lightly. Her bowels were so tender that she felt the jar, 
and it increased her sufferings. She could only be moved 
on a sheet from bed to bed. When she walked across the 
room, at Mrs. Glover's bidding, Mrs. Glover told Miss Pills- 
bury to stamp her foot strongly upon the floor, and she did 
so without suffering from it. The next day she was dressed, 
and went down to the table ; and on the fourth day she mads 
a journey of about a hundred miles in the cars. 

Mas. Elizabeth P. Bakkb> 

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Mr. R. 0. Badgely, of Cincinnati, Ohio, wrote: "My 
painful and swollen foot was restored at once on your 
A £oo[ receipt of my letter, and that very day I put 

injured on m y ooot an( j wa iked several miles." He 
had previously written me: "A stick of timber fell on 
my foot, from a building, crushing the bones. Cannot 
you help me ? I am sitting in great pain, with my foot 
in a bath." 

Lrn, June, 1878. 
My little son, a year and a half old, had ulcerations of the 
bowuls, and was a great sufferer. He was reduced almost to 
a skeleton, and growing worse daily. He could 
take nothing but gruel, or some very simple nour- 
ishment. At that time the physicians had given him up, 
saying they could do no more for him, and he was taking 
laudanum. Mrs. Eddy came in, took him up from the cradle, 
held him a few minutes, kissed him, laid him down again, 
and went out. In lees than an hour he was taken up, had 
hie playthings, and was well. Alt his symptoms changed at 
once. For months previously blood and mucus had passed 
his bowels, but that day the evacuation was natural, and he 
has not suffered from his complaint since. He is now well 
and hearty. The next day after she saw him he ate all 
he wanted. He even ate a quantity of cabbage just before 
going to bed. 

L. C. Edgecohb. 

I was called to visit Mr. Clark, in Lynn, confined to 

his bed six months with hip-disease, caused by a fall 

upon a wooden spike, when quite a boy. On 

ip^i*we. enter j,jg tne n0 use I met his physician, who 

said he was dying. He had just probed the ulcer on the 



hip, and said the bone was carious for several inches. 
He even shoved me the probe, -which had on it the 
evidence of this condition of the bone. The doctor went 
out Mr. Clark lay with his eyee fixed and sightless. 
The dew of death was upon bis brow. I went to his 
bedside. In a few moments his face changed ; its death- 
pallor gave place to a natural hue. The eyelids closed 
gently and the breathing became natural ; he was asleep. 
In about ten minutes he opened his eyes and said : " I 
feel like a new man. My suffering is all gone." It was 
between three and four o'clock in the afternoon when 
this took place. 

I told him to rise, dress himself, and take supper with 
his family. He did so. The nest day I saw him in the 
yard. Since then I have not seen him, but am informed 
that he went to work in two weeks. The discharge 
from the sore stopped and it was healed. The disturb- 
ance had remained there ever since the injury received 
in boyhood. 

Since his recovery I have been informed that his phy- 
sician claims to have cured him ; and that his mother 
has been threatened with incarceration in an insane 
asylum for saying : " It was none other than God and 
that woman who healed him." I cannot attest the 
truth of ~that report, but what I saw and did for that 
man, and what his physician said of the case, occurred 
just as I have narrated. 

It has been demonstrated to me that Life is God, 
and that the might of omnipotent Spirit shares not its 
strength with matter. Keviewing this brief experience, 
I cannot fail to discern the coincidence of the spiritual 
idea with the divine Mind. 

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A change of belief changes all the physical symptoms, 
chaa K B<.f and determines a case for better or worse, 
pnynqae. Nerves carry a changed report over the body, 
according to the changed belief. 

Destruction of the auditory nerve and paralysis of 
the optic nerve are not needed to ensure deafness and 
blindness; for if mortal mind says, "I am deaf and 
blind," it will be so without an injured nerve. Every 
theory opposed to this fact (as I learned in metaphysics) 
would make man, who is immortal in spiritual under- 
standing, a mortal in material belie! 

The authentic history of Kaspar Hauser is a useful 
hint as to the frailty and inadequacy of mortal mind. 
Kaspar It proves, beyond a doubt, that education con- 
H»u«r. gtitutes this so-called mind ; and that, in turn, 
mortal mind avenges itself on the body, by the false 
sense it imparts. Incarcerated in a dungeon, where nei- 
ther Bight nor sound could reach him, at the age of 
seventeen Kaspar was still a mental infant, crying and 
chattering with no more intelligence than a babe, and 
realizing Tennyson's description : 

An infant crying in the night, 
Ad infant erring for the light, 
And with DO language but a cry. 

His case proves material sense to be but a belief 
formed by education alone. The light which affords us 
joy gave him a belief of intense pain. His eyes were 
inflamed by the light. To his belief it gave suffering 
instead of joy. After the babbling boy was taught to 
speak a few words, be asked to be taken back to his 
dungeon, and Baid that he should never be happy any- 
where elae. Outside of dismal darkness and (fold silence 

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he found no peace. Every sound convulsed him with 
anguish. All that he ate, except his black crust, pro- 
duced violent retchings. All that gives pleasure to our 
educated senses gave him pain through those very senses, 
trained in an opposite direction. 

The point for each one to decide is, whether it is 
mortal mind which is causative, or immortal Unfal 
Mind. We should forsake the basis of mate- knowisdg* 
rial belief, for the facts of Science and their Principle. 

Whatever furnishes the semblance of an idea, gov- 
erned by its Principle, furnishes food for thought 
Through astronomy, natural history, chemistry, music, 
mathematics, thought passes naturally from effect to 

Academics of the right sort are requisite. Obser- 
vation, invention, philosophic research, and original 
thought are expansive and should promote the growth 
of mortal mind out of itself, out of all that is mortal. 

It is the tangled barbarisms of learning which we 
deplore, — the mere dogma, the speculative theory, the 
nauseous fiction. Novels, remarkable only for their ex- 
aggerated pictures, impossible ideals, and specimens of 
depravity, fill our young readers with wrong tastes and 
sentiments. Literary arrangements are lowering the in- 
tellectual standard to accommodate the purse, and to meet 
a frivolous demand for amusement instead of instruc- 
tion. Incorrect teaching lowers the standard of Truth. 

If materialistic knowledge is power, it is not wisdom. 
It is but a blind force. Man has sought out many in- 
ventions, but he has not yet found that knowledge can 
save him from the -dire effects of knowledge. The power 
of mortal mind over its own body is little understood. 

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Better the suffering which awakens mortal mind from 
its dream, than the false pleasures which tend 
death. to perpetuate it Sin alone brings death, for 

it is the only element of destruction. 

"Fear him who is able to destroy both soul and 
body in hell," said Jesus. A careful study of this 
text shows that the word soul meant sense, or cor- 
poreal consciousness. The command was a warning to 
beware, not of Borne, Satan, or God, but of sin. Sick- 
ness, sin, and death are not concomitants of Life or 
Truth. No law supports them. They have no relation 
to God wherewith to establish their power. Sin makes 
its own hell, and goodness its own Heaven. 

Such books as will rule disease out of mortal mind — 
and so efface the images and thoughts of disease, in- 
stead of impressing them with forcible de- 
scriptions and medical details — will help to 
abate sickness, and ultimately destroy it. 

Many a hopeless case of disease is induced by a single 
post mortem examination, — not from infection, or con- 
tact with material virus, but from the fear of 
the disease, and from the image brought be- 
fore the mind, — it is a mental state, which is afterward 
outlined on the body. 

The press unwittingly sends forth many a plague 
among the human family. It does this by giving names 
N«w P ii™# *° diseases, and printing long descriptions, 
g™ b 7 which mirror images of disease distinctly in 
thought. A new name for an ailment affects 
people like a Parisian name for a novel garment. Every 
one hastens to get it. A minutely described disease. 
costs many a man bis earthly days of comfort. What a 

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price for human knowledge! But the price does not 
exceed the original cost. God said, " In the day that 
thou eatest thereof, thou shalt surely die." 

The less there is said of physical structure and laws, 
and the more there is thought and said about Avoiding 
moral and spiritual law, the higher the stand- tmatm 
ard of mortals will be, and the farther they will be re- 
moved from imbecility of mind and body. 

We should master fear, instead of cultivating it. It 
was the ignorance of our forefathers, in the departments 
of knowledge now broadcast in the earth, which made 
them more hardy than our trained physiologists, more 
honest than our sleek politicians. 

We are told that the simple food our forefathers ate 
assisted to make them healthy; but that is a Diet sad 
mistake. Their diet would not cure dys- typf**- 
pepsia at this period. With rules of health in the 
head, and the most digestible food in the stomach, 
there would still be dyspeptics. Many effeminate con- 
stitutions of our time will never grow robust until 
individual opinions improve, and mortal belief loses 
some portion of its error. 

The doctor's mind reaches his patient's. He should 
suppress his fear of disease, or his belief in its reality 
and fatality will harm his patients more than Humfni 
his calomel and morphine, inasmuch as the P^r^ 1 "* 
higher stratum of mortal mind is more potent to injure 
than its lower substratum, matter. A patient hears 
the doctor's verdict as a criminal hears his death-sen- 
tence. He may seem calm under it, but he is not. His 
fortitude may sustain him, but his fear has already 
developed the disease which is gaining the mastery. 

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The materialistic doctor, though humane, is an artist 
who outlines his thought relative to disease, and then 
Disease n ^ 8 n ' 8 delineations with sketches from text- 

depicted, books. It is easy to prevent disease forming 
in mortal mind, to appear afterwards on the body. The 
thought of disease is sometimes formed before you see 
your doctor, and before he undertakes to dispel it by a 
counter-irritant, — perhapB by a blister, by the applica- 
tion of caustic, by croton oil, or by a surgical operation. 
Perhaps, giving another direction to faith, he prescribes 
drugs, until the elasticity of mortal thought haply causes 
a vigorous reaction upon itself, and thus reproduces a 
picture of healthful and harmonious formations. 

The patient's belief is more or less moulded and 
formed by his doctor's belief in the case, even though the 
doctor says nothing to support his theory. His thoughts 
and his patient's commingle, and the stronger rule the 
weaker. Hence the importance that doctors be Chris- 
tian Scientists. 

Because the muscles of the blacksmith's arm are 
strongly developed, it does not follow that exercise has 
Hind over produced this result, or that a less-used arm 
matter. must be weak. If matter were the cause of 
action, and muscles, without the co-operation of mortal 
mind, could lift the hammer and strike the nail, it might 
be thought true that hammering would enlarge the mus- 
cles. The trip-hammer is not increased in size by exer- 
cise. Why not, since muscles are as material as wood 
and iron ? Because mortal mind is not willing that 
result on the hammer. 

Muscles are not self-acting. If mortal mind moves 
them not, they are motionless. Hence the fact that 



mortal mind enlarges and strengthens them through its 
mandate, through its own demand for and flupplj o! 
power. Not because of muscular exercise, but by reason 
of the blacksmith's faith in muscle, his arm becomes 

Mortals develop their own bodies, and make them 
sick or veil, accordingly as they move them, through 
mind. To know whether this development is 
produced consciously or unconsciously, is of ujmn " nc *' 
less importance than a knowledge of the fact The 
feats of the gymnast prove that latent mental fears 
are subdued by him. The devotion of mortal mind 
to some achievement makes its accomplishment possi- 
ble. Exceptions only confirm this rule, proving that 
failure is occasioned by a too feeble sense of power. 

Had Blondin believed it impossible to walk a rope 
over Niagara's abyss of waters, be could never have 
done it. His belief that he conld do it gave his thought- 
forces, called muscles, their flexibility and power, which 
the unscientific might attribute to a lubricating oil. His 
fear must disappear before his power of putting resolve 
into action could appear. 

When Homer sang of the Grecian gods, Olympus was 
dark ; but through his verse the gods became olive in a 
nation's belief. Pagan worship began with Homer and 
muscularity, but the Law of Sinai lifted Mose> - 
thought into the sung of David. Moses advanced a 
nation to the worship of God in Mind instead of matter, 
and illustrated the grand human capacities of Being 
oestowed by immortal Mind. 

Whosoever is incompetent to explain Soul had better 
not undertake the explanation of body. Life is, was, 

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and ever trill be independent of matter; for Life is 
God, and man is the idea of Ood, not formed ma- 
Life and terially, but spiritually, and not subject to 
m * tter - decay and dust The Psalmist said: "Thou 

madest him to have dominion over the works of Thy 
hands. Thou hast put all things under his feet." 

The great truth that man was, is, and ever shall be 
perfect is incontrovertible, for if man is the image, re- 
flection, of God, he is not inverted. 

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Rebsmbbr, Lord, the reproach of Thy servant; how I do bear in 
my bosom the reproach of all the mighty people ; wherewith Thine ene- 
mies hare reproached, O Lord, wherewith they have reproached the 
footsteps of Thine anointed. — Pbalhb. 

THE best sermon is the practice of Truth, and its 
demonstration through the destruction I'mctkai 
of sin, sickness, and death. Knowing that one P reBChin £' 
affection will be supreme in us, and take the lead in our 
lives, Jesus said, "No man can serve two masters." 

We do not build safely on falsa foundations. Truth 
makes a new creature, wherein old things pass away 
and " all things are become new." Passions, selfish- 
ness, appetites, — all sensuality, — yield to spirituality, 
and the superabundance of Being is on the side of 

We cannot fill vessels already full. They must first 
be emptied. Let us empty ourselves of error. Tbe vessel* 
When the sun shines, let us not hug our tat- ot ' 1Tat,L 
ters close about us. 

The way to extract error from mortal mind is to pour 
in Truth through floodtides of Love. Christian perfec- 
tion is won on no other basis. 

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Grafting holiness upon imholinesa, and supposing 
that sin can be forgiven when it is not forsaken, 
is as foolish as straining out gnats and swallowing 

The Scientific unity which exists between God and 
man must be wrought out in life-practice, and God's 
will must be universally done. 

If men would bring to bear upon the study of the Sci ■ 
ence of Hind half the faith they bestow upon the so- 
Divine called pains and pleasures of material sense, 

ttai y- they would not go on from immorality to im- 

morality, until disciplined by the prison and the scaf- 
fold ; but the whole human family would be redeemed 
by the merits of Christ, — the perception and acceptance 
of Truth. For this glorious result Christian Science 
brings the light of divine understanding. 

Outside of this Science all is unstable error ; but im- 
mortal man in accord with the Principle of his Being, 
HarmoDioni God, neither sins nor suffers. The days of 
rife-work. ur pilgrimage will multiply instead of di- 
minish, when God's kingdom comes on earth ; for the 
true way leads to Life instead of death ; and earthly 
experience develops the finity of error and the infinite 
capacities of Truth, wherein man has dominion over all 
the earth. 

Our beliefs about a Supreme Being contradict the prac- 
tice growing out of them. Error abounds where Truth 
Belief and should " much more abound." We admit that 
prartio. q^j natn aimjghty power, is a " present help 
in time of trouble ; " and yet we rely on a drug to heal 
disease, as if senseless matter had more power than om- 
nipotent Spirit. 

Common opinion admits that a man may take cold in 

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the act of doing good, and that this cold may produce 
fatal pulmonary disease ; as if evil could overbear the 
lav of Love, and check the reward for doing colda q u jt„ 
good. The Science of Christianity endowB nnn «*™'7- 
Spirit with omnipotence, assigns sure rewards to right- 
eousness, and denies that matter can heal or make sick, 
create or destroy. 

If God were understood, instead of merely believed, 
this understanding would establish health. The accusa- 
tion of the rabbis, " He raaketh himself as 
God," was really the justification of Christ, *ndupder- 
for to the Christian the only true Spirit 1b God. • tJU,di, «- 
This thought incites to a more exalted worship and self- 
abnegation. Spiritual perception brings out the possibil- 
ities of Being, destroys reliance on aught but God, and so 
makes man the image of his Maker in deed and in Truth. 

We are prone to believe either in more than one Su- 
preme Ruler, or in some power less than God. We 
imagine that Mind can be imprisoned in a sensuous 
body. When the material body has gone to ruin, when 
matter has overmastered life, and destroyed itself, then 
we try to believe that the deathless Principle, or Soul, 
may escape from it and live. 

The sinner is a suicide. Sin kills itself, but death is 
regarded as a stepping-stone to immortality and bliss. 
The Bible calls death an enemy; and Jesus auici(Je 
overcame death, instead of yielding to it. To and ' in> 
him, therefore, it was not the threshold over which he 
most pass to Life and glory. 

God has no need to kill a man, in order to give him 
eternal Life, for God Himself is this Life. He is at onoe 
the centre and circumference of Being. 

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All forma of error support the false conclusions tbai 
there is more than one Intelligence ; that material history 
is as real and important as spiritual history ; 
intelligence that mortal belief is as conclusively mental as 
udSu ""wo-jmnjortai Truth; and that there are two sep- 
arate, antagonistic entities and beings, two powers,— 
namely, Spirit and matter, — resulting in a third person 
(mortal man) who carries out the delusions of sin, sick* 
ness, and death. 

The first power is admitted to be Good, an intelligence 
called God. The second power, evil, is the opposite 
of Good. It cannot therefore be intelligent, though so 
called. The third power, man, is a supposed mixture 
of the first and second powers, of Intelligence and non- 
intelligence, of Spirit and matter. 

Such theories are evidently erroneous. They can never 
stand the test of Science. Judging them by their fruits, 
False they are corrupt. When will the ages under- 

""■"**• stand the Ego, and see only one God, one 
Mind, or Intelligence ? 

False and self-assertive theories have given sinners 
the notion that they can create what God cannot, — 
namely, sinful mortality, usurping the name without 
the nature of Mind ; but in Science it can never be 
said of a mortal, that he has a mind of his own, du> 
tinct from God. 

The belief that God lives in matter is pantheistic The 
error which saith Soul is in body, Mind is in matter, 
and Good is in evil, must unsay it, and cease from such 
-utterances; else God will continue to be hidden from 
humanity, and mortals will sin without knowing that they 
are sinning, will lean on matter instead of Spirit, continu- 

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ing to stumble with lameness, droop with dyspepsia, 
consume with disease, — all because of their blindness, 
their false sense concerning God and man". 

When will the error of believing that there is Life in 
matter — and that sin, sickness, and death are creations 
of God — be unmasked ? When will it be un- creation 
derstood that matter has no intelligence, life, P" 1 **- 
or sensation, and that the opposite belief is the prolific 
source of all suffering? God created all through Mind, 
and made all perfect and eternal. Where then is the 
necessity for recreation or procreation ? 

Befogged in error (the error of believing that matter 
can be intelligent for good or evil) we can catch clear 
glimpses of God only as the mists disperse, 
or as they melt into such thinness that we can 
perceive the divine image in some word or deed which 
indicates the true idea, — the supremacy and reality of 
Good, the nothingness and unreality of evil. 

When we realize that there is but one Mind, the divine 
law of loving our neighbors as ourselves is unfolded to 
us ; whereas a belief in many ruling minds Golden 
hinders man's normal drift towards the one Ku '°' 
Mind, one God, and leads human thought into opposite 
channels, where selfishness reigns. 

Selfishness tips the beam of human existence towards 
the side of error, not towards the side of Truth. Denial 
of the oneness of Mind throws our weight into the scale, 
not of Spirit, but of matter. 

When we fully understand our relation to God, we can 
have no other Mind but His, — no other Love, Wisdom, 
or Truth, no other sense of Life, and no consciousness 
of the existence of matter, or error. 

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The power of the human will should be exercised only 
in subordination to Truth ; else it will misguide the jadg- 
Wiii-power ""-'At, and free the lower propensities. It is 
nnrigtteoui. £h e province of spiritual sense to govern man. 
Material, erring, human thought acts upon the body, 
and through it injuriously. 

Will-power is capable of all evil. It can never heal 
the sick, for it is the prayer of the unrighteous ; while 
the exercise of the higher sentiments — hope, faith, love 
— is the prayer of the righteous. This prayer, governed 
by Science instead of the senses, heals the sick. 

In the Scientific relation of Qod to man, we find that 
whatever blesses one blesBes all ; as Jesus showed with 
the loaves and fishes, — Spirit, not matter, being the 
source of supply. 

Does God send sickness, giving the mother her child 
for the brief space of a few years, and then taking it away 
Death uid hy death ? Is God creating anew what He has 
birth - already created? The Scriptures are definite 

on this point, declaring that His work was finished and 
that it was good. 

Can there be any birth or death for man, — the spirit- 
ual image and likeness of God ? Instead of God's send- 
ing sickness or death, He destroys them, and brings to 
light immortality. Omnipotent and infinite Mind made 
all and includes all. This Mind does not make mistakes, 
and subsequently correct them. God does not cause the 
mother to weep over the loss of her child. 

There are evil beliefs, often called evil spirits; but 
to evil these evils are not Spirit, or they could 
id Spirit. no t [jg gyji. There is no evil in Spirit 
God is Spirit ; and proportionately as we advance Bpir- 

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Hually, evil becomes more apparent and obnoxious, 
until it disappears from our lives. This fact proves 
our position, for every Scientific statement in Chris- 
tianity hag its proof. Error of statement leads to 
error in action. 

God is not the creator of an evil mind. Indeed, evil 
is not Mind. We must learn that evil is the awful decep- 
tion and unreality of existence. Evil is not su- Bubordina- 
preme; Good iB not helpless; nor are the tion . ofeT,! - 
laws of matter primary, and the law of Spirit secondary. 
Without this lesson, we equally lose sight of the perfect 
Father and of the divine Principle of man. 

Body is not first and Soul last, nor is evil mightier 
than Good. The Science of Being repudiates self-evident 
impossibilities, such as the amalgamation of Evident im- 
Truth and error in cause or effect. It sepa- P° ,B,bl,,ties * 
rates the tares and wheat in time of harvest. 

There is but one primal Cause. Therefore there can 
be no effect from any other cause ; and there can be no 
reality in aught which proceeds not from this 
great and only Cause. Sin, sickness, disease, 
and death belong not to the Science of Being. They are 
the errors, which presuppose the absence of reality. 

The spiritual fact is the Scientific fact in all things. 
The spiritual fact, repeated in the action of man and the 
whole universe, is harmonious, and is the ideal of Truth. 
Spiritual facts are not inverted ; the opposite discord, 
which bears no resemblance to spirituality, does not 
appear. The only evidence of this inversion is obtained 
from suppositional error, which affords no proof of God, 
Spirit, or the spiritual creation. Material sense defines all 
things materially, and has a finite sense of the Infinite. 



The Scripture says, "In Him we live, move, and have 
our Being." What then is this seeming power, indepen- 
Seemiogiy ^ ent °* ^od, wn >ch causes disease and cures 
lutey! 1 * it? What is it but an error in belief, — a law 
of mortal mind, wrong in every sense, embrac- 
ing sin, sickness, and death ? It is the very antipodes of 
immortal Mind and spiritual law. It is not in accord- 
ance with the goodness of God's character that He should 
make man sick, and then leave him to heal himself. It 
is absurd to suppose that Spirit will produce disease, and 
leave the remedy to matter. 

John Young, of Edinburgh, writeB : " God is the father 
of Mind, and of nothing else." Such an utterance is 
Tin wilder- " tne y oice of one crying ia the wilderness " 
new voice. f human beliefs, and preparing the way of 
Science. . Let us learn of the real and eternal,' and 
prepare for the reign of Spirit, the Kingdom of Heaven, 
— the reign and rule of universal harmony, which can- 
not be lost, or remain forever unseen. 

Mind, not matter, is causation. A material body only 
expresses a material and mortal mind. A. mortal man 
Sickisesain possesses this body, and he makes it liar- 
thought. monious or discordant, according to the 
images of thought impressed upon it. You embrace 
your body in your thought, and you should delineate 
upon it thoughts of health, not of sickness. You 
should banish all thoughts of disease and sin, and 
other beliefs included in matter. Man, being immortal, 
has a perfect, indestructible Life. It is the mortal belief 
which makes the body discordant and diseased, in pro- 
portion as it is governed by ignorance, fear, and human 

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Kind, supreme over all its formations, and governing 
them all, is the central sun of its own systems centnd 
of ideas, the Life and light of all its own vast truth - 
creation; and man is tributary to divine Mind. The 
material and mortal body, or mind, is not the man. 

The world would collapse without Mind, without 
the Intelligence which holds the winds in its grasp. 
Neither philosophy nor skepticism can hinder the 
march of the Science which reveals the supremacy of 
Hind. The imminent sense of Mind-power enhances 
its glory. Nearness, not distance, lends enchantment 
to this view. 

The compounded minerals or aggregate substances 
composing the earth, the relations which constituent 
masses hold to each other, the magnitudes, spiritual 
distances, and revolutions of the celestial t ™ Ml *tion. 
bodies, are of no real importance, when we remember 
that they must all give place to the spiritual fact, by the 
translation of man, alias the universe, back to Spirit. 
In proportion as this is done, will the universe be found 
harmonious and eternal. 

Material substances, astronomical calculations,. and all 
the paraphernalia of speculative theories, based on the 
hypothesis of life and intelligence resident in matter 
will ultimately vanish, swallowed up in the infinite cal- 
culus of Spirit. 

Spiritual sense is a conscious, constant capacity to 
understand God. It shows the superiority of faith by 
works over faith in words. Its ideas are expressed 
only in "new tongues;" and these are interpreted in 
the translation of the spiritual original, into the language 
which human thought can comprehend. 

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The Principle and proof of Christianity are cognisable 
to the spiritual sense, as set forth in Jesus' demonstra- 
, tions, through his disregard of matter and its 

dimtfud so-called laws, and his healing the sick, cast- 
ing out error, and destroying death, — "the 
last enemy to be overcome." 

Knowing that Soul and its attributes are forever 
manifested through man, the Master healed the sick, 
gave sight to the blind, hearing to the deaf, feet to the 
lame, and thus brought to light the Scientific action of 
the divine Mind on human minds and bodies, to give a 
better understanding of Soul and salvation. Jesus 
healed the sick and destroyed sin, by one and the same 
metaphysical process. 

The phrase mortal mind is really a solecism; for Mind 

a^j^ is immortal, and Truth pierces the error of 

mortality as a sunbeam penetrates the cloud. 

This so-called mind acts against itself, and is self-. 
destructive, in obedience to the immutable law of Spirit. 
Error " soweth the wind, and reapeth the whirlwind." 

What is termed matter, being unintelligent, cannot 
say, "I suffer, I die, I am sick, or I am well." It is 
Matter mortal mind which speaks thus, and appears 

miadieu. (fa this so-called mind) to make good its own 
claim. To mortal sense, sin and suffering are real ; but 
immortal sense includes no evil or pestilence. Because 
It has no error of sense, it has no sense of error, there- 
fore it is immortal. 

If brain, nerves, stomach, are intelligent, — if they talk 
to us, tell us their condition, and report how they feel, 
— then Spirit and matter, Truth and error, commingle, 
and produce sickness and health, Good and evil, Life 

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and death; and who shall say whether Truth or error 
is the greater? 

The sensations of the body must either be the sensa- 
tions of mortal mind or of matter. Which are they I 
Is it not provable that matter has no sen- 
sation? Is it not equally capable of proof ' 
that matter exists in human belief only, and not in the 
spiritual understanding of Being? 

The sensation of sickness and sin exists only in be- 
lief. When a tear starts, does not mortal mind pro* 
duce the effect Been in the lachrymal gland ? Without 
this so-called mind, the tear could not appear. This 
action of the mind shows the nature of mortal cause 
and effect. 

It should no longer be said in Israel that "the fathers 
have eaten sour grapes, and the children's teeth are set 
on edge." Sympathy with error should diB- 
appear. The transfer of the thoughts of one 
erring mind to another would only serve to prolong 
discord and illusion. 

If it be true that nerves have sensation, that matter 
has intelligence, that its organization causes the eyes to 
see and the ears to hear, then, when the body NBrvM 
is dematerialized, those faculties must be lost, p* 1 " 1 "* 
for they are not immortal as Mind ; whereas the fact is, 
that only through dematerialization can these faculties 
be conceived of as immortal. 

Nerves are not the source of pain or pleasure. We 
Buffer or enjoy in our dreams, but this pain or pleasure 
is not communicated through a nerve. A tooth ex- 
tracted sometimes aches again in belief, and the pain 
Deems to be iu its old place. A limb amputated has 

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continued, in belief, to pain the owner. If the sensa- 
tion of pain in the limb can return, and be prolonged, 
why could not the limb reappear? 

Why need pain, rather than pleasure, come to this 
mortal sense ? Because the memory of pain is more 
vivid. I have seen an unwitting attempt to scratch 
the end of a finger which had been cut off for months. 
When the nerve is gone, which we say was the occasion 
of pain, and yet the pain remains, it proves sensation to 
bo in the human mind, not in matter. Reverse the pro- 
cess, take away this mind instead of a piece of the flesh, 
and neryes have no sensation. 

Mortal mind has a modus of its own, undirected and 
unBustained by God. It produces a rose through seed 
The lilies an & B0 "' a,ia " brings the rose into contact 
*nd rose., with the olfactory nerves, that they may smell 
it. In legerdemain and credulous frenzy mortal mind 
believes that unseen spirits produce the flowers. God 
alone makes and clothes the lilies, and this He does 
through Mind. 

Because all the methods of Mind are not understood, 
we say the lips or hands must move in order to convey 
Ment»iity thought, that the undulations of the air con- 
indmirMie. vey BOUn d, and possibly that other methods 
involve so-called miracles. The realities of Being, its 
normal action, and the origin of all things, are unseen 
to mortal sense ; whereas the unreal and imitative move- 
ments of 6nite belief (which would reverse the infinite 
modus and action) are Btyled the real. Whoever con- 
tradicts that supposition is called a deceiver, or said to be 
deceived. " As a man thinketh in Mb heart, so is he," and 
as a man spiritually under standeth, so is he in Truth. 

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Mortal mind conceives of something as either liquid 
or solid, and then classifies it materially. Immortal and 
spiritual facta exist above and beyond this The Good 
mortal and material belief. Good is self- indefinable, 
existent and self-expressed, though indefinable as a 
whole. Every step towards goodness is a departure from 
materiality, and is a tendency towards Spirit. Material 
theories partially paralyze this attraction towards infi- 
nite, harmonious, and eternal Spirit, by an opposite attrac- 
tion towards the finite, temporary, and discordant. 

Sound is a mental impression, made on human belief. 
The ear really hears not In Divine Science Bew»Hon 
sound is communicated through the senses of B P' riIuaI - 
Soul, in the spiritual understanding. 

Mozart experienced more than he expressed. The 
rapture of his grandest symphonies was never heard. 
He was a musician beyond what the world 
knew. This is even more strikingly true of 
Beethoven, who was so long hopelessly deaf. Mental 
melodies and strains of sweetest music supersede 
conscious sound. Music is the rhythm of head and 
heart. Mortal mind is the harp of many strings, dis- 
coursing either harmony or discord, as the hand which 
sweeps over it is human or divine. 

Before human knowledge dipped to its depths into a 
false sense of things, — into belief in material origins 
which discards the one Mind and true source of Being, — 
it is possible that the impressions of Truth were as dis- 
tinct as sound, and that they came thus to the primitive 
prophets. If the medium of hearing is wholly spiritual, 
it is normal and indestructible. 



If Enoch's perception had been confined to the evi- 
dence before his material senses, he could never have 
" walked with God," or been guided into the demonstra- 
tion of Life eternal. 

Adam, represented in the Scriptures as formed from 
dust, is an object-lesson for the human mind. Like 
Adwnand Adam, the material senses return to dust, 
theMDus. are p roven erroneous. They go out as they 
came in, for they are still the error, not the Truth of 
Being. When it is learned that the spiritual sense, 
and not the material, conveys the impressions of Mind 
to man, then Being will be understood, and found to be 

We bow down to matter, and entertain finite thoughts 
of Qod, like the pagan idolater. We fear and obey what 
idoutioiu we consider a material body, more than we do 
iiimioDB. a spiritual God. Modern knowledge, like the 
original Tree of Knowledge, multiplies our pains. Our 
illusions would rob God and sky man ; and then would 
spread their table with cannibal tidbits, giving thanks 

How transient a help is mortal sight, when a wound 
The sense* on *h e retina may end the power of light and 
of soni. lens! but the sight or sense of what is real 
can never be lost. Neither age nor accident can in- 
terfere with the Soul's senses, and there are no other' 
real senses. It is evident that the body has no sensation 
of its own, and that there is no oblivion for Soul or its 
faculties. Spirit's senses are without pain, and they 
are forever at peace. Nothing can hide from them the 
harmony of all things, and the might and permanence 
of Truth. 

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If Soul could sin, or be lost, then Being and Immor- 
tality would be lost, with all the faculties of Mind ; but 
Being cannot be lost while God exists. Soul ^oai-ua 
and matter are at variance, from the very ™p»»'W«- 
necessity of their oppOBiteness. Mortals are unac- 
quainted with the reality of existence, because matter 
and mortality do not reflect the facts of Spirit 

Spiritual vision is not subordinate to geometric alti- 
tudes. Whatever is governed by God is never for an 
instant deprived of the light and might of Intelligence 
and Life. 

We are sometimes led to believe that darkness is as 
real as light ; but natural science affirms darkness to be 
only a mortal sense of the absence of light, at 
whose coming darkness loses the appearance 
of reality. So sin and sorrow, disease and death, are 
the suppositional absence of Life, God, ?nd they flee as 
phantoms of error before Truth and Love. 

With its divine proof, Science reverses the evi- 
dence of the souses at every point. Every quality 
and condition of mortality is lost, swallowed up in 
immortality. Immortal man is the antipodes of mor- 
tal man, in origin, in existence, aud in his relation to 

Socrates, because he understood the superiority and 
immortality of Good, feared not the hemlock poison. 
Even the faith of his philosophy spurned phys- q^^ 
ical timidity. Having sought his spiritual 
estate, he recognized the immortality of man. The 
ignorance and malice of the age would have killed the 
venerable philosopher, for his faith in Soul and his in- 
difference to the body. 

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Who shall say that man ia alive to-day, bat may be 
dead to-morrow 1 What has touched Life, God, to such 
Tho serpent strange issues ? Here theories cease, and Sci- 
of bitot. ence unveils the mystery and solves the prob- 
lem of man. Error bites the heel of Truth, but cannot 
kill it. Truth bruises the head of error, and crushes 
it. Spirituality lays open siege to materialism. On 
which side are we fighting? 

The understanding that the Ego is Mind, and that 
there is but one Hind or Intelligence, begins at once to 
g^mrt, destroy the errors of mortal sense, and to 
■ndmiitere. 8U ppiy the Truth of immortal sense. It 
makes the body harm onions. It makes the nerves, 
the bones, and the brain servants, instead of mas- 
ters. If the body is governed by the higher law of 
Mind, its members are in submission to Life and 
Truth. The great mistake of mortals is to suppose 
that man is both matter and Spirit, both good and 

If the decision were left to the corporeal senses, evil 
would appear to be the master of Good, and sickness to 
be the rule of existence ; while health would seem the 
exception, death the inevitable, and Life a paradox. 
Paul asked (2 Corinthians vi. 16) : " What concord 
hath Christ with Belial?" 

When you say, " Man's body is material," I Bay with 
Paul : Be " willing rather to be absent from the body, and 
Personal to be present with the Lord." Give up your 
identity belief of mind in matter, and have but one 
Mind, even God, and let this Mind form its own likeness. 
The loss of man's identity, through the understanding 
which Science confers is impossible ; and the notion of 

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soch possibility is more absurd than to conclude that 
individual musical tones are lost in the principle of their 
grand harmony. 

Medical schools may inform us that the healing work 
of Christian Science, and Paul's peculiar Christian con* 
version and experience, — both of which prove supposed 
Mind to be Scientifically distinct from mat- °**W- 
ter, — are indications of unnatural mental and bodily 
conditions, or even of catalepsy and hysteria; yet if 
we turn to the Scriptures, what do we read? Why, 
this : " If a man keep my saying, he shall never taste 
of death ! " and " Henceforth know we no man after 
the flesh!" 

That Scientific methods are superior to others, is seen 
by their effects. When the Divine Mind or Truth once 
conquers a diseased condition of the body, F ^^ 
that condition is destroyed scientifically and 
it does not reappear. When Miud once gives rest 
to the body, the next toil will fatigue you leas, for 
you are working out the problem of Being in Meta- 
physical Science ; and in proportion as you understand 
the control Mind has over the body, you will be able 
to demonstrate it, The Scientific and permanent rem* 
edy for fatigue is to learn the power of Mind over 
every illusion of physical weariness, and so destroy 
this illusion ; for matter cannot be wftiry and heavy- 

Tou say, "Toil fatigues me." But what is this me? 
Is it muscle or mind ? Which is tired, and Talking 
so speaks ? Without mind, could the muscles ma,c,B *- 
be tired ? Do the muscles talk, or do you talk for 
them ? Matter is non-intelligent. Mortal mind does the 

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talking ; and that which affirms weariness, first made 
that weariness. 

You would not say that a wheel is fatigued ; and yet 
the body is just as material as the wheel. If it were 
Aweary not for what the human mind says of the 
wbtei - body, the body would never be weary, any 

more than the inanimate wheel. An understanding of 
this great fact rests you more than hours of repose. 

The body is supposed to say, "lam ilL" The reports 
of sickness may form a coalition with the reports of 
_ ,. . sin, and say, " I am malice, lust, appetite, 

Coalition * * * ,_ . , 

of ain and envy, hate. What renders both sin and 
tic nena. B i c t ne8a difficult of cure is, that the human 
mind is the ainner, disinclined to self-correction, and 
believing that the body can be sick, independently of 
mortal mind, and that the divine Mind has no juris- 
diction over it. 

Why pray for the recovery of the sick, if yon are 
without faith in God's willingness and ability to heal 
Sickness them ? If you believe in that, why do you 
at in to sin. substitute drugs for the Almighty's power, 
and employ a doctor to lead us contrary to God's 

Treat a belief in sickness as you would sin, with 
sudden dismissal. Resist the temptation to believe in 
matter as intelligent sensation or power. 

The Scriptures admonish us to " run and not be weary; 
. . . walk and not faint." The meaning of that pas- 
sage is not perverted by applying it literally to moments 
of fatigue, for the moral and physical are as one in 
their results. When we wake to the Truth of Being, all 
error, pain, weakness, weariness, sorrow, sin, and death 

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will be unknown, and the mortal dreams forever ceasa 
My method of treating fatigue applies to all bodily ail- 
ments, since Mind should be, and is, supreme, absolute, 
and final. 

In mathematics we do not multiply where we shonld 
subtract, and then say the product is correct. No more 
can we say, in Science, that muscles give A ffirmat [ 0n 
strength, that nerves give pain or pleasure, • nd Ttsaiu 
or that matter governs, and then expect that the result 
will be harmony. Not muscles, nerves, or bones, but 
mortal mind makes the whole body " sick and the whole 
heart faint; " whereas divine Mind heala all ailments. 

When this is understood, we shall never affirm con- 
cerning the body what we do not wish to have true. 
We shall not call the body weak, if we would have it 
strong; for we know that the belief in feebleness must 
obtain in the human mind before it can be made 
manifest in the body, and that the destruction of the 
illusion will be the removal of its effects. Science in- 
cludes no rule of discord, but governs harmoniously. 
"The wish," says the poet, "is ever father to the 

We may hear a sweet melody, and vet misunderstand 
the science which governs it. Those who are healed 
through Metaphysical Science, not comprehend- Rt-medyand 
ing the Principle of the cure, may misunder- ta «*«•. 
stand it, and impute their recovery to change of air or 
diet, not rendering to God the honor due to Him alone. 
Entire immunity from sin and suffering cannot be ex* 
pected at this period, but we may look for some abate- 
ment of them ; and these Scientific beginnings are in 
the right direction. 

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We hear it said: "I exercise daily in the open air; 
I take cold baths, in order to overcome a predisposition 
Hvgicne to ta ^ e co '^ ' ant ' J" et * naTe continual colds, 
ineffectual, catarrh, and" cough." Such admissions ought 
to open people's eyes to the inemcacy of hygiene, and in- 
duce them to look in other directions for cause and cure. 

Instinct is better than misguided reason, as even 
nature declares. The violet lifts her bine eye to greet 
the early spring. The leaves clap their hands as 
nature'8 untired worshippers. The snowbird sings and 
soars amid the blasts, he has no catarrh from wet feet, 
and procures a summer residence with more ease than a 
nabob. The atmosphere of the earth, kinder than the 
atmosphere of mortal mind, leaves catarrh to the latter. 
Colds, coughs, and contagion are engendered solely by 
mortal belief. 

Mortal mind produces its own phenomena, and then 
The refle][ charges them to something else, — like a kitten 
phenomena. gl anc j n g m to the mirror at herself, and think- 
ing she sees there another kitten. 

A clergyman once adopted a diet of bread and water, 
Volition far- to increase his spirituality. Finding his 
r " dunB * health failing, he gave up his abstinence, and 
advised others never to try dietetics for growth in 

The belief that either fasting or feasting makes men 
better, morally or physically, is one of the fruits of the 
Tree of Knowledge, concerning which God said, " Thoo 
slialt not eat of it." Mortal mind forms all Conditions 
of the mortal body, and controls the stomach, bones, 
lungs, heart, and blood, as directly as the volition of 
will moves the hand. 

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I knew a woman who, when quite a child, adopted the 
Graham system to cure dyspepsia. She ate bread and 
vegetables only, and drank nothing but water, 3wrvitic , n 
for many yeare. Her dyspepsia increasing, ■ nd dypep" 1 *- 
she decided that her diet should be more rigid; and 
thereafter she partook of but one meal in twenty-four 
hours, this meal consisting of only a thin slice of bread, 
without water. Her physician also recommended that 
she should not wet her parched throat until three hours 
after eating. She passed many weary years in hunger 
and weakness, almost in starvation, and then made up 
her mind to die, having exhausted the skill of the doc- 
tors, who kindly informed her that death was indeed her 
only alternative. At this point Christian Science saved 
her ; and she is now in perfect health, without a vestige 
of the old complaint 

She learned that suffering and disease are the Belf- 
imposed beliefs of mortals, and not the facts of Being ; 
that God never decreed disease, — never ordained a law 
that fasting should be a means of health. Hence semi- 
starvation is not acceptable to - wisdom ; and it is equally 
far from Science, in which Being is sustained by God. 
These truths, opening this woman's eyes, relieved also 
her stomach, and she ate without suffering, " giving God 
thanks ; " bnt she never again enjoyed her food as she 
had expected to, when she was still the slave of matter, 
— thinking of the fleshpota of Egypt, feeling childhood's 
hunger, and undisciplined by self-denial and Science. 

Her new-born understanding, that neither food noi 
the stomach, without the consent of mortal MiQl! anrt 
mind, could make her suffer, brought with it *«■■«»■ 
another lesson, — that gustatory pleasure is a sensu 

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ous illusion, a phantasm of mortal mind, diminishing as 
we better apprehend oar spiritual existence, and ascend 
the ladder of Life. 

This woman learned that food neither strengthens nor 
weakens the body, though mortal mind has its material 
methods of doing this work, one of which is to declare 
that proper food supplies nutriment and strength to the 
human system. She learned also that mortal mind 
makes a mortal and sickly body, because it governs it 
with mortal opinions. 

Food had less power to help or to hurt her, after she 
availed herself of the fact that Mind governs man, and 
she had less faith in the so-called pleasures and pains 
of matter. Taking less thought about what she should 
eat or drink, consulting the stomach less and God more 
about the economy of living, she recovered strength and 
flesh rapidly. For many years she had been kept alive, 
as was believed, only by the strictest adherence to hygiene 
and drugs, and yet she continued ill all the time. Now 
she dropped drugs and hygiene, and was well. 

She learned that a dyspeptic was very far from the 
image and likeness of God, — having "dominion over the 
fish of the sea, and over the fowl of the air, and over the 
cattle," — if eating a bit of animal flesh could overpower 
her. She finally concluded that God never made a dys- 
peptic ; while fear, hygiene, physiology, and physicians 
had made her one, contrary to His commands. 

The cure alike for dyspepsia and Bin is to consult 
matter not at all, and to eat what is set before you, 
Life only "asking no questions for conscience' sake." 
inspirit. We mu8t destroy the false belief that life 
and intelligence are in matter, and plant ourselves 

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upon what is pure and perfect. Paul said, " Walk in 
the Spirit, and ye shall not fulfil the lust of the flesh." 
Sooner or later we shall learn that the fetters of 
man's finite capacity are forged by the illusion that 
he lives in bodv instead of Soul, in matter instead of 

Matter does not express Spirit. God is omnipresent. 
If He is all and He is everywhere, what and where is 
matter ? Remember that Truth is greater 8oul gtmttt 
than error, and we cannot put the greater thui boi J- 
into the less. Soul is greater than body. If it were 
once within the body it would be smaller, and therefore 
could not be Spirit. 

The question convulses the world, " What is Truth ? " 
Many are ready to meet this inquiry with the assurance 
which comes of understanding ; but more are c onvuIajllg 
blinded by their old illusions, and try to " give l naHtion - 
it pause." "If the blind lead the blind, both shall fall 
into flie ditch." 

The efforts of error to answer this question by some 
ology are vain. Spiritual rationality and free thought are 
the accompaniments of approaching Science, and can- 
not be put down. They will emancipate humanity, and 
supplant the doctor's pills. 

Feals that should startle the slumbering thought from 
its erroneous dream are partially unheeded; H e r»idnof 
but the last trump has not sounded, or this ^'emx. 
would not be so. Marvels, calamities, and sin will much 
more abound, as Truth urges upon mortals its resisted 
claims; but the aggravation of error foretells its doom, 
and foreshadows the triumph of Truth. Truth will 
overturn, until "He whose right it is shall reign." 

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Longevity is increasing, and the power of sin diminishes, 
for the world feels the alterative effect of Truth through 
every pore. 

As the crude footprints of the past disappear from the 
dissolving paths of the present, we shall understand bet- 
ter the Science which governs these changes, and plant 
our feet on firmer ground. Every sensuous pleasure or 
pain is self-destroyed with the lapse of time. There 
should be painless progress, attended by Life and peace, 
instead of discord and death. 

Tn the record of nineteen centuries, there are too 
many sects and not enough Christianity. Centuries 
sectarian a S° religionists were ready to hail an an- 
opposition. thropomorphic God, and array His vicegerent 
with pomp and splendor; but this is not the manner 
of Truth's appearing. Of old the cross was Truth's 
central sign. The modern lash is less material than 
the Roman scourge, but it is equally cutting. Cold 
disdain, stubborn resistance, opposition by church and 
press, are the croaking harbingers of Truth's full-orbed 

A higher and more practical Christianity, capable of 
meeting human wants in sickness and health, stands 
at the door of this age, knocking for admission. Will 
you open or close the door upon this angel visitant, 
who cometh, as he came of old to the patriarch, at 
eventide ? 

Truth brings the elements of liberty. On its banner 
is the Soul-inspired motto, " Slavery is abolished." The 
power of God bringeth deliverance to the cap- 
man pa on. ^ e jj q power can withstand divine Wis- 
dom. What is this supposed power, which opposes itself 

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to God? Whence cometli it? What is it that binds 
man with iron shackles to sickness, sin, and death 5 
Whatsoever enslaveth man is opposed to the divine 

You ma; know when Truth leads, by the fewness 
and faithfulness of its followers. The march of gen- 
erations bears onward the banner of free- Truth's 
dom. The powers of this world will fight, wlOTr «™- 
and command their sentinels not to let Truth pass 
the guard until it subscribes to their creeds and sys- 
tems ; but Science, heeding not the pointed bayonet, 
marches on. There is some tumult, and a few rail; to 
its standard. 

The history of our country, like all history, illustrates 
the might of Mind, and shows human power to be pro- 
portionate to its embodiment of right motives. i mmorta i 
A few immortal sentences, breathing the prin- Beotencea - 
ciples of divine justice, have been potent enough to 
break despotic fetters, and abolish the whipping-post 
and slave market; but oppression neither went down in 
blood, nor did the breath of freedom come from the 
cannon's mouth. Love is the liberator. 

To legally abolish unpaid servitude in the United States 
was hard, but the abolition of mental slavery 
is a more difficult task. The despotic ten- «nd™>nJ 
deucies inherent in mortal mind, and always 
germinating in new forms of tyranny, must be rooted 
out through the action of the divine Mind. 

Men and women, of all climes and races, are still in 
bondage to material sense, ignorant how to obtain their 
freedom. The rights of man were vindicated in a single 
, and on the lowest plane of life, when African 

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Blavery was abolished in our land. That was only pro- 
phetic of further steps towards the banishment of a mere 
wide-spread slavery, found on higher planes of existence 
and under more subtle and depraving forms. 

The voice of God in behalf of the African slave was 
still echoing in our land, when the voice of the herald of 
i-iberty's tliis new craaadc sounded the keynote of uni- 
«™»m* versal freedom, asking a fuller acknowledg- 
ment of the rights of man as a son of God, demanding 
that the fetters of sin, sickness, and death be stricken 
from the human mind, and that its freedom should be 
won, not through human warfare, not with bayonet and 
blood, but through Christ's Divine Science. 

God has built a higher platform of human rights, and 
built it on diviner claims. These claims are not made 
Cramping through code or creed, but in demonstration 
ijitcnu. f "p ea ce on earth and good-will to man." 
Human codes, theology, medicine, and hygiene fetter 
faith and understanding. Science rends asunder these 
fetters, and man's birthright of sole allegiance to his 
Maker asserts itself. 

I saw before me the sick, wearing out years of servi- 
tude to an unreal master, in the belief that the body 
governed them, rather than Mind. 

The lame, the deaf, the dumb, the blind, the sick, the 
sensual, the sinner, I wished to save from the slavery of 
Boon of their own beliefs, and from the educational 
bondage. systems of the Pharaohs who to-day hold the 
children of Israel in bondage. I saw before me the 
awful conflict, the Red Sea, and the wilderness ; but I 
pressed on, through faith in God, trusting Troth, the 
strong deliverer, to guide me into the land of Christian 

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Science, where fetters fall, and the rights of man to 
freedom are fully known and acknowledged. 

I saw that the law of mortal belief included all error, 
and that, even as oppressive laws were disputed, and mor- 
tals were taught their right to freedom, so the 
claims of enslaving senses must be denied 
and superseded. The higher law of the divine Mind 
must end human bondage, or mortals will continue 
ignorant of man's inalienable rights, and in subjection 
to hopeless slavery, because their mental masters enforce 
ignorance as the guarantee of continued obedience, ser- 
vitude, and suffering. 

Discerning the rights of man, we cannot fail to fore- 
see the doom of all oppression. Slavery is not the 
legitimate state of man. God made man free. Native 
Paul said, « I was free born." All men should freedom - 
be free. " Where the Spirit of the Lord is, there is lib- 
erty." Love and Truth make free, but evil and error 
lead into captivity. 

Christian Science raises the standard of liberty, and 
cries : " Follow me ! Escape from the bondage of sick- 
ness, sin, and death ! " Jesus marked out standard 
the way. Citizens of the world, accept the ™ Uber V- 
"glorious liberty of the children of God," and be free! 
'This is your divine right. The illusion of material 
sense, not divine law, has bound you, entangled your 
free limbs, crippled your capacities, enfeebled your 
body, and defaced the tablet of your mind with 

If God had instituted material laws to govern man, 
disobedience to which would have made him ill, Jesus 
would not have disregarded those laws by healing in 

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direct opposition to them, and in defiance of material 

The transmission of disease, or of certain idiosyncra- 
sies of mortal mind, would be impossible if this great 
fact of Life were learned, — namely, that noth- 
ing inharmonious can enter it, for Life is God. 
Heredity is a prolific subject for mortal belief to pin 
theories upon ; but if we learn that nothing is real but 
the right, we shall have no dangerous inheritances, and 
fleshly ills will disappear. 

The enslavement of man is not legitimate. It will 
cease when he enters into his heritage of freedom, his 
God-given God-given dominion over the material senses. 
dominion. Mortals will some day assert their freedom 
in the name of Almighty God. Then they will control 
their own bodies, through the understanding of Divine 
Science. Dropping their present beliefs, they will recog- 
nize harmony as the spiritual reality, and discord as the 
material unreality. 

If we follow the command of our Master, " Take no 
thought for your life," we shall never depend on bodily 
conditions, structure, or economy ; but we shall be mas- 
ters of the body, dictate its terms, and form and control 
it with Truth. 

There is no power apart from God. Omnipotence is 
all-powerful, and to acknowledge any other power is to 
Humbled dishonor God. The humble Nazarene over- 
pride, threw the supposition that sin, sickness, and 
death have power. He proved them powerless. It 
should have humbled the pride of the priests, when they 
saw the demonstration of Christianity excel the influence 
of their dead faith and ceremonies, 

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If Mind is not the master of sin, sickness, and death, 
they are immortal ; for it is already proven Eiror not 
that matter has not destroyed them, but is iraniort » l - 
their basis and support. 

We should hesitate to say Jehovah sins or suffers; 
but if sin and suffering are realities of Being, whence 
did they emanate ? God made all that was made, and 
Mind signifies God, — infinity, not finity. Not far 
removed from infidelity is the belief which unites 
such opposites as sickness and health, holiness and 
unholiness, calls both the offspring of Spirit, and at 
the same time admits that Spirit is God, virtu- 
ally declaring Him good in one instance, and evil in 

By universal consent mortal belief has constituted 
itself a law to bind mortals to sickness, sin, and death. 
This customary belief is misnamed material seit-consti- 
law, and the physician who upholds it is mis- tutei taw - 
taken in principle and in methods. The law of mortal 
mind, conjectural and speculative, is made void by the 
higher law of immortal Mind, and should be trampled 
under foot. 

If God cause man to be sick, sickness must be good, 
and its opposite, health, must be evil; for all that He 
makes is good, and will stand forever. If the sicknem 
transgression of God's law produces sick- not divine - 
ness, it is right to be sick ; and we cannot if we 
would, and should not if we could, annul the de- 
crees of Wisdom. It is the transgression of a law 
of mortal mind, not of matter or of divine law, 
which causes the belief of sickness. The remedy is 
Truth, not matter. 

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If sickness is real, it belongs to Immortality. If true, 
it is a part of Truth. Would you attempt, with drugs 
or without, to destroy a quality or condition of Truth ? 
But if sickness and sin are illusions, the awakening 
from this mortal dream, or illusion, will bring us into 
health, holiness, and immortality. This awakening is 
the coming of Christ, the appearing of Truth, which 
caste out error and heals the sick. This is the salva- 
tion which cometh through the divine Principle demon- 
strated by Jesus. 

It would be contrary to our highest ideas of God to 
suppose Him capable of first arranging law and causation to- so as to bring about certain evil results, and 
poBubiiitiw. t nea punishing the helpless victims of His 
volition, for doing what they cannot avoid doing. Good 
is not, cannot be, the author of experimental sins. God 
can no more produce sickness than goodness can end in 
evil, or health occasion disease. 

Does Wisdom make blunders, to be afterwards recti- 
fied by man ? Does a law of God produce sickness, and 
Soothing man put that law under his feet by healing 
.TTup*. sickness? According to my understanding, 
the sick are never really healed by drugs, hygiene, or 
any material method. These merely evade the ques- 
tion. They are soothing syrups to put children to sleep, 
satisfy mortal belief, and lull its fears. 

We think we are healed when a disease disappears, 
though it is liable to reappear ; but we are never thor- 
The true oughly healed until this liability is removed. 
hMH '* Mortal mind being the remote and exciting 
cause of all suffering, the cause must be obliterated 
through Science, or the physical senses will get the victory. 

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Unless an ill is rightly met and fairly overcome by 
Truth, it is never conquered. If God destroys not sin, 
sickness, and death, they are not destroyed Deatractioo 
in mortal mind, but seem to this mind to * f,u,Ta - 
be immortal. What God cannot do, man need not 
attempt. If God heals not the sick, it is because He 
cannot or will not. In either case feebler attempts 
would be hopeless, for no lesser power equals the infi- 
nite All-power. 

If God makes sin, if Good produces evil, and Truth 
results in error, then Science is helpless; but there are 
no antagonistic powers or laws, either spiritual or ma- 
terial, creating and governing man through perpetual 
warfare. As God is not the author of these human dis- 
cords, we may accept the conclusion that they have only 
a fabulous existence, and are of human instead of divine 

To hold yourself superior to sin — because God made 
you superior to it, and governs man — is true wisdom. 
To fear sin is to misunderstand the power „ , . 

,, ,.»... n .V.. Superiority 

of Love, and the Divine Science of Being to sickness 

in man's relation to God, — to doubt His 

government, and distrust His omnipotent care. To 

hold yourself superior to sickness and death is equally 

wise, and in accordance with Divine Science. To fear 

them is impossible, when you fully apprehend God, 

and know that they are no part of His creation. 

Man, governed by his Maker, having no other God, — 

planted on the Evangelist's statement that " all things 

were made by him [the Word of God], and without him 

was not anything made that was made," — can triumph 

over inn, sickness, and death. 

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Many theories, relative to God and man, neither make 
man harmonious nor God lovable. The beliefs we com- 
Dentais of di- inonly entertain about happiness and life al- 
vm« powm. f on j no gcathless and permanent evidence of 
either. Security for the claims of harmonious and eter- 
nal Being is found only in Divine Science. 

Scripture informs us that " with God all things are 
possible," all good is possible to Spirit, — but our 
prevalent theories practically deny this, and make heal- 
ing possible only through matter. These theories may 
be false, but the Scripture is true. Christianity is not 
untrue ; but religions which contradict its Principle are 

In our age Christianity again demonstrates the power 
of divine Principle, as it did eighteen hundred years ago, 
by healing the sick and triumphing over death. Jesus 
never taught that drugs, food, air, and exercise could 
make a man healthy, or that they could destroy human 
life ; nor did he illustrate these errors by his practice- 
He referred man's harmony to Mind, not matter, and 
never tried to make of none effect the sentence of God, 
which sealed His condemnation of sin, sickness, and 

In the sacred sarctuary of Truth are voices of solemn im- 
port, but we heed them not. It is only when the supposed 
silent pleasures and pains of sense pass away in our 

voices. lives, that we find unquestionable signs of the 
burial of error and the resurrection to spiritual Life. 

There is no place or opportunity in Science for error 
profession of any sort. Every day makes its demands 
" ld P™ 01 - upon us for higher proofs, rather than pro- 
fessions, of Christian power. These proofs consist 



solely in the destruction of sin, sickness, and death, by 
the power of Spirit, as Jesus destroyed them. This is 
an element of progress, and progress is the law of God, 
whose law demands of us only what we can certainly 

Perfection is aeen and acknowledged only by degrees, 
in the midst of imperfection. The ages must slowly 
work up to it How long it must be before 
we arrive at the demonstration of Scientific 
Being, no man knoweth, — not even "the Son, but the 
Father ;" but one thing is certain, that error will con- 
tinue its delusions until the final goal of gladness is 
assiduously earned and won. 

Already the shadow of His right hand rests upon the 
hour. Ye who can discern the face of the sky, — the 
sign material, — how much more should you sfentoi 
discern the sign mental, and compass the P romi ' e ' 
destruction of sin and sickness by overcoming the 
thoughts which produce them, and understanding the 
Truth which corrects and destroys them. The mission 
of onr Master was to all mankind, including the very 
hearts which rejected him. 

The quotient, when numbers have been divided by a 
fixed rule, is not more unquestionable than the Scientific 
tests I have made of the effects of Truth upon ^^ 
the sick. The counter fact, relative to any 
disease, is required to cure it. The argument of Truth 
is designed to rebuke and destroy error. Why should 
Truth not be equally efficient in sickness, which is solely 
the result of error ? 

Spiritual draughts are healing, while material lo- 
tions interfere with Truth, even as ritualism and 

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creed hamper Spirit. If we trust one, we distrust 
the other. 

Whatsoever inspires with wisdom, truth, or love — • 
be it song, sermon, or Science — blesses the human 
Crumb* ol family with crumbs of comfort from Christ's 
comfort. table, feeding the hungry and giving living 
waters to the thirsty. 

We should put aside our false beliefs daily, become 
more familiar with health than with sickness, with good 
Murderous than with evil, and never admit a discordant 
Kumt.. thought We should dismiss those unpleas- 

ant guests — Bin, sickness, and death — from mortal 
mind, in order to guard the body from them, as watch- 
fully as we bar our doors against the approach of thieves 
and murderers. 

If proper ward were kept over that lazar-house, that 
dismal cell and slaughter-house of infamy, mortal mind, 
invisible the brood of evils which infest it could be 
iniquity. cleared out. We must begin with this so- 
called mind, and empty it of sin and sickness, or sin 
and sickness will never cease. The present codes of 
human systems disappoint the weary searcher after a di- 
vine theology, adequate to the right education of mortal 

Sin is thought before it is acted. You must control it 
in the first instance, or it will control you in the second. 
Jesus declared that to look with desire on forbidden 
objects is to break a moral precept. He laid great stress 
on the action of the human mind, unseen to the senses. 

Evil thoughts and aims reach no farther and do no 
greater harm than one's belief permits. Evil thoughts* 
lusts, and malicious purposes cannot go forth, like wan- 

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tiering pollen, from one human mind to another, find- 
ing unsuspected lodgment, if virtue and Truth build 
a strong defence. Better suffer a doctor infected 
with smallpox to attend you, than be treated mentally 
by one who obeys not the Christian requirements of 

The teachers of our private and public schools should 
be selected with as direct reference to their morals 
as to their learning. Nurseries of char- 
acter should be strongly garrisoned with 
virtue. School-examinations are one-sided. It iB not 
so much academic education, as a moral and spiritual 
culture, which lifts one higher. The pure and uplift- 
ing thoughts of the teacher, constantly imparted to 
pupils, will reach higher than the heavens of astron- 
omy ; while the debased and unscrupulous mind, though 
adorned with gems of scholarly attainment, will de- 
grade the characters it should inform and elevate. 

Physicians, whom the sick employ in their helpless- 
ness, should be models of virtue. They should be wise 
spiritual guides, when material things cease to 
bring ease or hope. To the tremblers on the 
brink of death, who understand not the Truth which 
perpetuates Being, such physicians should be able to 
teach tt; that when the heart is willing and the flesh 
weak, the patient's feet may be planted on the rock 
Christ Jesus, the basis of spiritual power. 

Clergymen, standing on the watehtowere of the world. 
should uplift the standard of Truth fearlessly. They 
should so raise their hearers spiritually, that 
those hearers will love to grapple with a new 
idea, and so broaden their own thoughts. Love of 

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Christianity, rather than of popularity, Bhould stimulate 
clerical labor and progress. Truth should emanate 
from the pulpit, and never be strangled there. . A 
special privilege is vested in the ministry. How shall 
it be used 1 Sacredly, — in the interests of humanity, 
not of sect 

Is it not professional reputation and emolument, 
rather than the dignity of God's laws, which many 
leaders seek ? Do not inferior motives inspire their 
infuriated attacks on those who reiterate Christ's teach, 
inga in support of his example of Mind-healing? 

A mother is the strongest educator, either for or 
against crime. Her thoughts form the embryo of 
„ . another mortal mind, and unconsciously 

Mothers. ' * 

mould it, either after a model odious to her- 
self, or else, through divine influence, " according to 
the pattern shewed to thee in the mount." Hence the 
importance of Christian Science, wherefrom we learn 
the One Mind, and the availability of Good as the 
remedy for every woe. 

Children should obey their parents. Insubordination 
is a growing evil, blighting the buddings of Belf-govern- 
ment. Parents should teach their children, 
at the earliest possible period, the truths of 
health and holiness. They are more tractable than 
adults, and learn more readily to love the simple veri-. 
ties which will make them happy and good. 

Jesus loved little children because of their freedom 
from wrong and their receptiveness of right. While 
age is halting between two opinions, or battling with 
false belief, youth makes easy and rapid strides toward 

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A little girl, who had occasionally listened to my ex- 
planations, wounded her finger badly. She seemed not 
to notice it. On being questioned about it she an- 
swered ingenuously, " There is no sensation in matter." 
Bounding off, with laughing eyes, she presently added, 
"Mamma, my finger is not a bit sore." 

It might have been months or years before her parents 
would have laid aside their drugs, or reached the mental 
height their little daughter bo naturally at- ^^ 
tained. The more stubborn beliefs and the- 
ories of parents often choke the good seed in the minds 
of themselves and their offspring. Superstition, like 
"the fowls of the air," snatches away the good seed 
before it has sprouted. 

Children should be taught the Truth-cure among their 
first lessons, and kept from discussing or entertaining 
theories or thoughts of sickness. To prevent Teaching 
the experience of error and its sufferings, take « uu " n - 
care to keep out of the minds of your children sinful and 
diseased thoughts. The latter should be excluded on 
the same principle as the former. This is Christian 

Some invalids are unwilling to know the facte, or 
hear about the fallacy of matter and its supposed laws. 
They devote themselves a little longer to their rj nW inb« 
material gods, cling to a belief in the life and ' nT » ]i| i»- 
intelligence of matter, and expect this error to do for 
them more than they are willing to admit the only living 
and true God can do. Impatient with your explanation, 
unwilling to investigate the Science of Mind, which would 
rid them of their complaints, they hug false beliefs and 
Suffer the delusive consequences. 

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Motive and action are not rightly valued before the; 
are understood. It is veil to wait till those whom yon 
p, litnt wish to benefit are ready for the blessing; 
waiting, for Science is working changes in personal 
character as well as in the material universe. 

To obey the Scriptural command, " Come out from 
among them and be ye separate," is to incur society's 
frown ; but society's scorn, more than its flatteries, en- 
ables one to be Christian. Losing her crucifix, the 
Catholic girl said, " I have nothing left but Christ." 
* If God be for ub, who can be against us ? " 

To fall away from Truth in times of persecution shows 
that we never understood Truth. From out the bridal- 
chamber of Wisdom there will come the 
•ndpens- warning, "I know you not." Unimproved 
opportunities will rebuke us when we sud- 
denly claim the benefits of an experience we have not 
made our own, try to reap the harvest we have not 
sown, and wish to enter unlawfully into the labors of 
others. Truth often remains unsought until we seek 
this remedy for human woe, because we suffer severely 
from error. 

Attempts to conciliate society, and so gain dominion 
over mankind, arise from worldly weakness. He who 
leaves all for Truth .forsakes popularity and gains 

Society is a foolish juror, listening to only oue side of 
the case. Honesty often comes too late to secure a 
ftKi'tyand verdict. People with mental work before 
intolerance, them have no time for gossip with false law 
or testimony. To reconstruct timid justice, and place 
the fact above the falsehood, is the work of time. 

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The cross is the central emblem of history. It is 
the loadstar in the demonstration of Christian heal- 
ing, whereby sin and sickness are destroyed. The 
sects which endured the lash of their predecessors, in 
their tnm bestow it upon those who are in advance of 

Take away wealth, fame, and social organizations, 
which weigh not one jot in the balance of God, and 
we get clearer views. Break up cliques, ciauer 
level wealth with honesty, let worth be Tlem - 
judged according to wisdom, and we get better views of 

The wicked man is not the ruler of his upright 
neighbor. Let it be understood that success in error 
is defeat in Truth. The watchword of Christian Science 
is Scriptural : " Let the wicked forsake his way, and the 
unrighteous man his thoughts." 

To ascertain our progress, we must learn where our 
affections are placed, and whom we acknowledge and 
obey as Ood. If Love is becoming nearer, g^m 
dearer, and more real to us, matter must ■* Trua '" 
then submit to Spirit. The objects we pursue and the 
Spirit we manifest reveal our standpoint, and show what 
we are winning. 

Mortal mind is the acknowledged seat of motives. It 
forms material concepts, and produces every discordant 
action of the body. If action proceeds from . tB 
the divine Mind, it is harmonious. If it comes fount™. 
from erring mortal mind, it is discordant, and ends in 
sin, sickness, death. Those two opposite Bources never 
mingle in fount or stream. The perfect Mind sends 
forth perfection, for Mind is God. Imperfect mortal 

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mind sends forth its own resemblances, of which the 
wise man said, " AH is vanity." 

Nature voices natural law and divine Love, but human 
belief misinterprets her. Arctic regions, sunny tropics, 
Le-0[U giant hills, winged winds, mighty billows, 
of .inure, verdant vales, festive flowerB, and glorious 
heavens, all point to the invisible Intelligence above 
them. The floral apostles are hieroglyphs of Deity. 
Suns and planets teach grand lessons. The stars make 
night beautiful, and the leaflet turns naturally towards 
the light. 

In the order of Science, wherein the Principle is above 
what it governs, all is one grand concord. Change this 
statement, suppose Mind to be in matter, or 
Soul in body, and you lose the keynote of 
Being, and there will be continual discord. Mind is per- 
petual motion. Itssymbolisthesphere. The rotations and 
revolutions of the universe of Mind go on unconsciously. 

Mortals move onward towards good or evil, as 
time glides on. If they are not progressive, past 
p^g^ failures must be repeated until all poor 
demanded, work is effaced or rectified. If at present 
satisfied with wrong-doing, we must become dissat- 
isfied with it. If at present content with idleness, 
we muflt learn to loathe it Remember that man- 
kind must sooner or later, either by suffering or by 
Science, be convinced of the error that iB to be 

In trying to undo the errors of Bense one mast pay, 
here or hereafter, the utmost farthing, until the body 
is fully brought into subjection to Spirit. The divine. 

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method of paying sin's wages involves unwinding 
one's snarls, and learning from experience, through 
pangs unspeakable, how to divide between error and 

"Whom the Lord loveth He chasteneth." He who 
knows God's will, and the demands of Divine Science, 
and yet refuses obedience thereto, shall be beaten with 
many stripes. 

Sensual treasures are laid up " where moth and rust 
doth corrupt." Mortality is their doom. Sin breaks in 
upon them, and carries off their fleeting joys. 
The sensualist's affections are as imaginary, 
whimsical, and unreal as his pleasures. Falsehood, 
envy, hypocrisy, malice, hate, revenge, steal away the 
treasures of earth. Stripped of its externals, what a 
mocking spectacle is error ! 

The Bible teaches transformation of the body by the 
renewal of Spirit Take away the spiritual significa- 
tion of Scripture, and that compilation can Transfer. 
do no more for mortals than can moonbeams m * Uon ' 
to melt a river of ice. The error of the ages is preach- 
ing without practice. 

The substance of all devotion is the reflection and 
demonstration of Love, healing sickness and destroy- 
. ing sin. Our Master said, "If ye love me, keep my 
coram andments .' ' 

Our aim, a point beyond faith, should be to find the 
footsteps of Truth, the way to health and holiness- 
We should strive to reach the Horeb height where God 
is revealed, and the corner-stone of all spiritual building 
is purity. 

The baptism of Spirit, washing the body of all the 

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imparities of flesh, signifies that such as see God are 
approaching spiritual Life and its demonstration. 

It is " easier for a camel to go through the eye of 
a needle," than for a mortal to enter the Kingdom of 
spiritual Heaven. Through spiritual baptism and re- 
biptiun. generation, mortals put off false individuality. 
It is only a question of time when " they shall all know 
Me [God], from the least of them unto the greatest." 
Denial of the claims of matter is a great step toward 
the joys of Spirit, toward human freedom, and toward 
triumph over the body. 

There Is but one way to Heaven and harmony, and 
Christ shows us this way. It is to know no other real- 
ise on* ity than Good, or God and His reflection, to 
*tiT*V' im Te ao other consciousness of Life's de- 
mands, and to rise superior to the so-called pains and 
pleasures of matter. 

Self-love is more opaque than a solid body. In 
patient obedience to a patient God, let us labor to dis- 
solve, with the universal solvent of Love, the adamant 
of error, — self-will, self-justification, and self-love; for 
these war against spirituality, and are the law of sin 
and death. 

The vesture of Life is Truth. According to the Bible, 
the facts of Being are commonly misconstrued ; for it 
Divided i written : " They parted my raiment among 
w » Unento - them, and for my vesture they did cast lots." 
The Divine Science of man is woven into one web of 
consistency, without Beam or rent. Mere speculation 
appropriates only a part of the divine vesture, while 
inspiration restores every part of the Christly garment 
of righteousness. 

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The finger-posts of Divine Science show the way our 
Master trod, and require of Christians the proof which 
he gave, instead of mere profession. We may hide 
spiritual ignorance from the world, but can never suc- 
ceed in the Science and demonstration of spiritual Life 
through ignorance or hypocrisy. 

The Divine Principle which made harmless the poi- 
sonous viper, which delivered men from the boiling oil, 
from the fiery furnace, from the jaws of the . 
lion, can heal the sick in every age, and tri- *»d modem 
umph over sin and death. It crowned the de- 
monstrations of Jesus with unsurpassed power and Truth. 
But the same " Mind which was also in Christ Jesue " 
must always accompany the letter of Science, in order 
to confirm and repeat the ancient demonstrations of 
prophets and apostles. That those wonders are not 
more commonly repeated to-day, arises not so much 
from lack of desire as from lack of spiritual growth. 

The clay cannot reply to the potter. The head, heart, 
lungs, and limbs do not inform us that they are dizzy, 
diseased, consumptive, or lame. If this in- Mental 
formation is conveyed, mortal mind has con- tBlB e™P h 7' 
veyed it. Neither immortal and unerring Mind, nor 
matter,— the inanimate substratum of mortal mind,— 
can carry on such telegraphy ; for God is " of purer 
eyes than to behold evil," and matter has neither in- 
telligence nor sensation. 

Truth has no consciousness of error. Love has no 
sense of hatred, and Life has no partnership 
with death. Truth, Life, and Love are a law 
of annihilation to everything unlike themselves, 1 
they declare nothing except God. 

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Sickness, sin, and death are not true and good. They 
are false errors, which Truth never created. Perfection 
twto-fc- does not animate imperfection. Inasmuch 
and pei- as God is good, and the fount of all Being, 
He does not produce moral or physical do* 
formity , Therefore it is not produced by Truth, but by 
illusion, and is the mirage of error. Divine Science re- 
veals these grand facts. On their basis Jesus demon- 
strated Life, never fearing or obeying evil in any form. 

If we derive all our conceptions of man from what 
is seen between the cradle and the grave, happiness and 
goodness can have no abiding-place in him, and the 
worms will rob him of all ; but Paul writes : " The law 
of the Spirit of Life in Christ Jesus hath made me free 
from the law of sin and death." 

Man, undergoing birth, maturity, and decay, is like the 
beasts and vegetables, — subject to laws of decay. I? 
man were dust in his earliest stage of existence, 
we might admit the hypothesis that he returns 
eventually to his primitive condition ; but man was never 
more nor less than man. 

If man flickers out in death, or sprang from nothing- 
ness into Being, there must be an instant when God is 
without His idea, when there is no full reflection of 

Man is neither young nor old. He has neither birth 
nor death. He is not a beast, a vegetable, or a migra- 
Man not tory mind. He does not pass from the mortal 
eToived. to the i mmor ta] ( f roin ev ;i to Good, or from 
Good to evil. Such admissions cast us headlong into 
darkness and dogma. Even Shakespeare's poetry pic- 
tures age as infancy, as helplessness and decadence, in- 

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stead of assigning to man the everlasting grandeur and 
immortality of God's image. 

The error of thinking that we are growing old, and 
the benefits of destroying that illusion, are illustrated in 
a sketch from the history of an English lady, published 
in the London medical magazine, called The Lancet. 

Disappointed in lore in her early years, she became 
insane, and lost all account of time. Believing that she 
was still living in the same hour which parted p Btpe . nil i 
her from her lover, taking no note of years, yon01- 
she stood daily before the window, watching for his 
coming. In this mental state she remained young. 
Having no consciousness of time, she literally grew no 
older. Some American travellers saw her when she was 
seventy-four, and supposed her a young lady. She had not 
a wrinkle or gray hair, but youth sat gently on cheek and 
brow. Asked to guess her age, those unacquainted with 
her history conjectured that she must be under twenty. 

This instance of youth preserved furnishes a useful 
hint that a Franklin, might work upon with more cer- 
tainty than when he coaxed the enamoured lightning 
from the clouds. Years had not made her old, simply 
because she had taken no cognizance of the passing 
years, or thought of herself as growing old. Her be- 
lief that she was young proved the bodily results of such 
a belief. She could not age while believing herself 
young, for the mental state governed the physical. 

Impossibilities never occur. One instance like the 
foregoing proves it possible to be young at seventy-four;. 
and the Principle of that illustration makes it plain that 
decrepitude is not a law or necessity of nature, but an 
lUmton which may be avoided. 



The Infinite never began nor ended. Mind and its 
formations can never be annihilated. Man is not a 
pendulum, swinging betwixt evil and Good, 
°" joy and sorrow, 'sickness and health, Life and 
death. Life and its faculties are not measured by cal- 
endars. The perfect and immortal are the eternal like; ' 
ness of their Maker. Man is by no means a material 
germ, rising from the imperfect, and endeavoring' to 
reach Spirit, above his origin. The stream rises no 
higher than its source. 

The measurement of Life by solar years robs youth 
and gives ugliness to age. The rising sun of virtue and 
Truth marks the morn of Being. Its manhood is the 
eternal noon, undimmed by a declining sun. As the 
physical and material sense of beauty fades, the radiance 
of Spirit should dawn upon the enraptured sense with 
brighter glories. 

Never record ages. Minute chronological data are 
no part of the vast Forever. Time-tables of birth and 
Record* death are so many conspiracies against man- 
of Unw. jjQ^j ana - womanhood. But for the error 
of measuring and limiting all that is good and beautiful, 
we should enjoy more than threescore years and ten, and 
yet maintain our vigor, freshness, and promise. We 
shall continue to be always beautiful aud grand, when- 
ever mortal mind so decrees. Each succeeding year 
Till then make us wiser and better in looks and deeds. 

Life is eternal. We should find this out, and begin 
the demonstration thereof. Beauty and good- 
ness are immortal Let us then shape oar 
views of existence into loveliness, freshness, and con- 
tiauity, instead of into age and ugliness. 

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Acute and chronic beliefs reproduce their own types. 
The acute belief of physical life comes on at a remote 
period, and is not as disastrous as the chronic belief. 

I have Been age regain two of the elements it had lost, 
Bight and teeth. A lady of eighty-five, whom I knew, had 
a return of sight Another lady, at ninety, Thc eyet 
had new teeth, incisors, cuspids, bicuspids, and * nd teeth " 
one molar. One gentleman, at sixty, had retained his full 
Bet of upper and lower teeth, without a decaying cavity. 

Beauty, as well as Truth, is eternal ; but the beauty 
of material things passes away, fading and fleeting as 
mortal belief. Custom, education, and fashion Elorna i 
form the transient standard of mortal beanty. *—*!• 
Immortality, exempt from age or decay, has a beauty 
of its own, — the beauty of Spirit. Immortal men and 
women are models of spiritual sense, drawn by perfect 
Kind, reflecting those higher conceptions of loveliness 
which exceed all material sense of it 

Comeliness and beauty are not dependent on mortals. 
Beauty possesses those qualities before tbey are per- 
ceived humanly. Beauty is a thing of Life, ThediriM 
which dwells forever in the eternal Mind, and ioT «» liI ">»- 
reflects the charms of His goodness in form, outline, and 
color. It is Love which paints the petal with myriad 
hues, glances in the warm sunbeam, arches the cloud 
with the bow of beauty, blazons the night with starry 
gems, and covers earth with loveliness. 

The embellishments of the person are poor substitutes 
(or the beauty of Spirit, shining resplendent and eternal 
over age and decay. 

The recipe for beauty 1b to have less illusion and more 
Sod, to retreat from the belief of pain or pleasure Id 

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the body, into the unchanging calm and glorious free 
dom of heavenly harmony. 

Love never loses Bight of beauty. Its halo rests 
upon its object. One marvels that a friend can ever 
Lo™'s en- seem less than beautiful. Men and women, 
downienL of riper years and larger lessons, ought to 
grow in beauty and immortality, instead of lapsing 
into age and ugliness. Mind constantly feeds the 
body with supernal freshness and fairness, supplying 
it with beautiful images of thought, and destroying 
the errors of sense which each day brings to a nearer 

The sculptor turns from the marble to his model, in 
order to perfect his conceptions. We are all sculptors, 
Menial working at various forms, moulding and chis- 
(cuiptare. e iii n g oar thought. What is the model before 
mortal mind ? Is it imperfection, joy, sorrow, sin, suf- 
fering ? Have we not accepted the material model ? Are 
we not reproducing it ? Are we not aided in our work 
by vicious sculptors and hideous forms ? Do we not 
hear, from all mankind, of the imperfect model ? Is 
the world not holding it before our gaze continually '( 
The result is that we follow thoBe lower patterns, 
limit our life-work, and adopt into our own experi- 
ence the angular outline and deformity of material 

To remedy this we must Erst turn our gaze in the 
right direction, and then walk that way. We must form 
p er f ee t perfect models in thought, and look at them 
model*. continually, or we shall never carve them out 
in grand and noble lives. Let harmony, health, unself- 
ishness, goodness, mercy, and justice form the mind- 

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pictures, and sin, sickness, and death will diminish, until 
they finally disappear. 

Let us accept Science, relinquish all theories based on 
sense-testimony, give up imperfect models and illusive 
ideals ; and so let us hare but one God, one Mind, 
and that one perfect, producing its own models of 

Let the male and female of God's creating appear. 
Let us feel the divine energy of Spirit, bringing us 
into newness of Life, and recognizing no Esnawed 
mortal or material power as able to destroy. • alfhood - 
Let us rejoice that we are subject to the Divine " pow- 
ers that be," Such is the true Science of Being. 
Any other theory of Life, or God, is delusive and 

Mind is not the author of matter, and the Creator of 
ideas is not the creator of illusions. Either there is no 
omnipotence, or omnipotence is All-in-all. The Infinite 
never began, and will never end. 

Life, lite Christ, is " the same yesterday and to-day 
and forever." Organization and time have nothing to 
do with Life. You say, " I dreamed last r^^ 
night." What a mistake is that ! The 1 is 
Spirit, which never slumbered or wandered into delusion. 
The mortal mind is the dreamer. 

Sleep is a phase of the dream that life, substance, 
and intelligence are material. The mortal night-dream 
is sometimes nearer the fact of Being than are mortal 
thoughts when awake. The dream has less matter as 
its accompaniment. It throws off some material fetters. 
It falls short of the skies, but makes its mundane flights 
quite ethereal. 

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Man is the reflection of Soul. He is the direct oppo- 
site of material sensation, and there is but one Ego. 
We run into error when we divide Soul into 
souls, multiply Mind into minds, and suppose 
error to be Mind, Mind to be in matter, matter to be a 
lawgiver, unintelligence to act like Intelligence, and 
mortality to be the matrix of immortality. 

Mortal existence is a dream, it has no real entity, 
but saith "It is I." Spirit Is the Ego which never 
dreams, but understands all things; which 
never slumbers, but is ever conscious ; which 
never believes, but knows ; which is never born and 
never dies. Man is the likeness of this Ego. He is 
not God, the Ego ; but like a ray of light which cometh 
from the sun, man is the outcome of God, and reflects 
His light. 

Mortal body and mind are one, and that one is called 
man ; but a mortal is not man. A mortal may be weary 
or pained, enjoy or suffer, according to the 
dream he entertains in sleep. When that 
dream vanishes, the mortal finds himself experiencing 
none of those dream-sensations. To the observer, the 
body lies on the bed, undisturbed and sensationless, and 
the mind seems to be absent. 

Now I ask, Ib there any more reality in the waking 
dream of mortal existence than in the sleeping dream I 
There cannot be, since whatever appears to be a mortal 
mind or body is a mortal dream. Matter has no more 
sense as a mortal man, than it has as a tree ; but the 
real man is immortal. 

Upon this stage of existence goes on the dance 
of mortal mind. Mortal thoughts chase one another 

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like snowflakes, and drift to the ground. Science 
reveals Life as not being at the mercy of death, 
nor will it admit that happiness is ever the sport of 

Error becomes more imperative as it hastens towards 
self-destruction. This action of mortal mind on the 
body is illustrated by an abscess, which grows Atmc™ 
more painful before it bursts and suppu- • nd fevw - 
rates, or a fever, which becomes more severe before 
it abates. 

Fright is so great, at certain stages of mortal belief, 
as to drive that belief into new paths. In the illusion of 
death, mortals wake to the knowledge of two 
facts: (1) that they are not dead; (2) that 
they have but passed the portals of a new belief. Truth 
works out the nothingness of error in just these ways. 
SicknesB, as well as sin, is suicidal, — an error culminat- 
ing in self-destruction. 

We should learn how the human mind governs the 
body : whether through faith in hygiene, through drugs, 
or through faith in will power ; whether mor- Mortal-mind 
tals govern the body through a belief in the ip>™mmeiit. 
necessity of sickness and death, sin and pardon, or from 
the higher understanding that the divine Mind makes 
perfect, acts upon the human mind through Truth, leads 
it to relinquish error, and find the divine Mind to be 
the only Mind, and the healer of sin, disease, and death. 
This process of higher understanding improves mortal 
mind until error disappears, and nothing is left which 
deserves to perish or he punished. 

Ignorance, like intentional wrong, is not Science. 
Ignorance must be seen and corrected before we can 

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attain harmony. Inharmonious beliefs, which rob Mind, 
catling it matter, and deify their own notions, imprison 
themselves in what they create. They are 
at war with Science, and have established, as 
onr Master said, " a kingdom divided against itself," 
which " cannot stand." 

Human ignorance of Hind, and of the recuperative 
energies of Truth, occasions the only skepticism regard- 
ing the pathology and theology of Christian Science. 

When human belief learns even a little of its own 
falsity, it will begin to disappear. A knowledge of 
^^ error and its operations must precede that 

anoe of ha- understanding of Truth which destroys error, 
until the entire mortal mind and body finally 
disappear, and the eternal man, created by and of Spirit, 
is understood and recognized in the true likeness of his 

The false evidence of material sense contrasts strik- 
ingly with the testimony of Soul. Material sense lifts 
its voice with the arrogance of reality, and says : 

I am unjust, and no man knoweth it I can cheat, lie, 
rob, murder, commit adultery, and elude detection by 
Testimony smooth-tongued villany. Brutal in propensity, 
of mum. deceitful in sentiment, fraudulent in purpose, I 
mean to make my short span of life one gala day. What 
a nice thing is sin ! How the proud reveller succeeds, 
where goodness fails! The world is my kingdom, where 
I sit enthroned in the gorgeousnees of matter. But a 
touch, au accident, the law of God, may at any moment 
annihilate my peace, for all my fancied joys are fatal. Like' 
bursting lava, 1 but expand to my own despair, and shine with 
the resplendency of doom. 

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Soul, bearing opposite testimony, eaith : 

I am Spirit. Man, whose senses are spiritual, la my like- 
ness. He reflects the infinite understanding, for I am In- 
finity. The beauty of holiness, the perfection of Testimony 
Being, imperishable glory,. — all are mine, for I ofBoui. 
am God. I give Immortality to man, for I am Truth. I 
include and impart all bliss, for I am Love. I give life, 
without beginning and without end, for I am Life, I am 
supreme, and give all, for I am Mind. I am the Substance 
of all, because lam that Jam. 

I hope, dear reader, I am leading you into the under- 
standing of yonr divine rights and Heaven-bestowed 
harmony, — that, as you read, you see there ThedWhw 
can be no power (outside of erring mortal P" 1 ™*" * 8 - 
mind and your own belief) able to make you sick or 
sinful, and that you are conquering error. Knowing 
the falsity of material sense, you will assert your pre- 
rogative to overcome the belief that you are sick. 

If you believe in and practise wrong knowingly, you 
can at once change your course and do right. Matter 
can make no opposition to these right en- coti«ciou» 
deavors, against sin or sickness, for it is w " >n B- d| > ln B- 
inert, mindless. So, if you bclievi. yourself sick, you can 
alter this wrong belief and action without hindrance 
from the body. 

Believe not in any supposed necessity for sin, sickness, 
or death, knowing (as you ought to know) that God 
never requires obedience to a law of matter, for no such 
law exists. Sin and death are destroyed by the law 
of God, which is the law of Life instead of death, of 
harmony instead of discord. 

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If you venture upon the quiet Burface of error, and 
are in sympathy therewith, what disturbs the waters 1 
What is there to strip off error's disguise ? 

If you launch your bark upon the ever-agitated but 
healthful waters of Truth, you will encounter storms. 
ThecroM Your good will be evil spoken of. This is 
ud crown. the cr0Bg Take it up ^ i^^. jtf f or through 

it you win and wear the crown. . Pilgrim on earth, thy 
home is Heaven. A stranger, thou art the guest of 

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Tht throne U established of old , 
Thou an from everlasting. — Peal**. 

For we know that the whole creation groaneth and trciTaileth In 
pain together until now. And not only they, but ourselves also, 
who bare the first fruit* of the Spirit, even we ourselves groan 
within ourselves, waiting for the adoption, to wit, the redemption of 
onr body. — Boiuaa. 

ETERNAL Truth is changing the universe. Thought 
expands into expression, as mortals shake off 
their swaddling-clothes. " Let there be light " 
«B the perpetual demand of Truth and Love, theories of 
changing chaos into order, and discord into 
the music of the spheres. The mythical theories of cre- 
ation adopted by mortals are vagne hypotheses, afford- 
ing no foundation for accurate views of the creations 
of immortal Mind, discerned apart from all material 
Mortal man has made a covenant with hie eyes to 

belittle Deity with human conceptions. In „ , . „_ 
. . , .. , , Finite deity. 

league with material sense, mortals take 

limited views of all things. That God is finite ci 

material, no man should affirm. 

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The human form, or physical finiteness, cannot be 
made the basis of an; true idea of the infinite Godhead. 
Eye hath not seen Spirit, nor ear heard His voice. 

Progress takes off human shackles. The finite must 
yield to the Infinite. Advancing to a higher plane of 
Spiritual action, thought rises from the material sense 
**"***• to the spiritual, from the mortal to the im* 
mortal, and from the material to the immaterial. All 
things are created spiritually. Hind, not matter, is the 
Creator. Love, the divine Principle, is the Father and 
Mother of the universe, including man. 

The theory of three persons in one God (that is, a 
personal Trinity or Tri-unity) suggests heathen 
6 ™* gods, rather than the one ever-present I Am. 
" Hear, Israel, the Lord our God is one Lord." 
, The everlasting I Am is not bounded or compressed 
within the narrow limits of physical humanity, nor can 
Co—ot^i He be understood aright through mortal con- 
penon.iity. cepta. The precise form of God muat be of 
small importance, when compared with the sublime 
question, What is infinite Mind, or divine Love ? 

Who is it that demands our obedience ? He who, in 
the language of Scripture, " doeth according to His will, 
in the army of Heaven and among the inhabitants of the 
earth ; and none can stay His hand, or say unto Him, 
What doeBt Thou?" 

No form, or physical combination, is adequate to rep- 
resent infinite Love and Wisdom. A finite and material 
sense of God leads to formalism and narrowness, and 
freezes the heart of Christianity. 

A limitless Mind cannot proceed from physical limi- 
tations. Finiteness cannot present the idea or form of 

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Infinity. X mind originating from a finite or material 
Bource moat be limited and finite. Infinite Limine™ 
Mind is the Creator, and creation is tbe in- Mind ' 
finite idea emanating from this Mind. If Mind is within 
and without all things, then all is Mind ; and this defini- 
tion is Scientific. 

If matter, so-called, is substance, then Spirit, matter's 
opposite, must be shadow ; and shadow cannot produce 
substance. The theory that Spirit is not the 
only substance and creator is pantheistic 
heterodoxy, which ultimates in sickness, sin, and death. 
It is the belief in a bodily soul and a material mind, a 
soul governed by the body, and mind ruled by matter. 
This belief is pantheistic. 

Mind creates its own likeness in ideas, and the Sub- 
stance of an idea is very far from being the supposed 
substance of non-intelligent matter. Hence the Father 
Mind is not the Father of matter. The material senses 
and human conceptions would translate spiritual ideas 
into material beliefs, and say that an anthropomorphic 
god, instead of infinite Principle, is the Father of the 
rain, " who hath begotten the drops of dew," bringeth 
" forth Mazsaroth in his season," and guideth " ArcturuB, 
with his sons." 

Finite mind manifests all sorts of errors, and thus 
proves the material theory of mind in matter to be the 
antipode of Mind. Who hath found finite 
life or love sufficient to meet the demands of V ™*- 
human want and woe, — ■ to still the desires, to satisfy 
tbe aspirations? Infinite Mind cannot be limited to a 
finite form, or it would lose its infinite character as 
inexhaustible Love, eternal Life, omnipotent Truth. 



. It would require an infinite form to contain infinite 
Mind. Indeed, the phrase infinite form involves a contra- 
infinite diction of terms. Finite man cannot be the 
phyiiqua. image and likeness of the infinite God. A mor- 
tal, corporeal, or finite conception of God cannot embrace 
the glories of limitless, incorporeal Life and Lore. Hence 
the unsatisfied human craving for something better, 
higher, holier, than is afforded by this material belief 
in a physical God and man. The insufficiency of this 
belief to supply the true idea proves its falsity. 

Man is more than a material form with a mind inside, 
Infinity 1 ! which must escape from its environments in 
****** order to survive death. He reflects Infinity, 
and includes in this reflection the universal idea of 

When God expressed in Man the infinite idea, forever 
developing itself, broadening, and rising higher and 
higher from a boundless basis, He created everything 
that is to be found in the kingdom of Mind. We know 
no more of man's individuality, as the true divine image 
and likeness, than we know of God's. 

The infinite Principle is reflected by the infinite idea 
and spiritual individuality, hut the material senses have 
no cognizance of either. The human capacities are en- 
larged and perfected, in proportion as humanity gains 
the true conception of man and God. 

Mortals have a very feeble and imperfect idea of the 
spiritual man, and the infinite range of his thought. 
individual To him belongs eternal Life. Never born and 
permanency. nevcr dying, it is an impossibility for Being, 
under the government of eternal Science, to fall from 
Its high estate. 

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Through spiritual sense you may discern the heart of 
humanity, and thus begin to comprehend, in Science, the 
generic term man. Man is not absorbed in 
Deity, and cannot lose his individuality, for * naa - 
he reflects eternal Life; nor is he an isolated, solitary 
idea, for he represents the sum of all Substance, or 
infinite Mind. 

In Divine Science man is the true image of God. The 
divine nature was expressed in Christ Jesus, who threw 
upon mortals the truer reflection of God, and lifted their 
lives higher than their poor thought-models would allow, 
— thoughts which presented man as fallen, sick, sinning, 
and dying. The Christlike understanding of Scientific 
Being and divine healing includes a perfect Principle 
and idea, — perfect God and perfect man, — as the basis 
of every thought. 

If man was once perfect, but has now lost his perfec- 
tion, then mortals hare never beheld in man the outlines 
or reality of divine Mind. The lost image is j^ o( ^ 
no image, and the true likeness cannot be lost diTine to »*»» 
in reflection. Understanding this, Jesus said : " Be ye 
therefore perfect, even as your Father which is in 
Heaven is perfect" 

Mortal thought transmits its own images, and forms 
Its offspring after human concepts. Immortal models 
— pure, perfect, and enduring — are tranB- immortal 
mitted by the divine Mind through Science, moii ^ 
which corrects error with the ideals of Truth, and de- 
mands spiritual thoughts, divine concepts, to the end 
that they may produce harmonious results. 

Drawing our conclusions about man from imperfec- 
tion instead of perfection, we can no more arrive at the 



true conception, or understanding, of man, and make 
ourselves like unto it, than the sculptor can perfect his 
outlines from an imperfect model, or the painter depict 
the form and face of Jesus, while holding in thought 
the character of Judas. 

The conceptions of mortal, erring thought must give 
way to the ideal of all that iB perfect and eternal.. 
Spiritual Through many generations mortal beliefs will 
discoverj, De attaining diviner conceptions, and the im- 
mortal and perfect model of God's creation will be seen 
as the only conception of Being. 

Science reveals the possibility of every good achieve- 
ment, and sets mortals at work to discover what God 
has already done ; but distrust of one's ability to gain 
the goodness desired, and bring out better and higher 
results, often hampers the trial of one's wings, and 
ensures failure at the outset 

Mortals must change their ideals, in order to improve 
ctunn of their models. A sick body is evolved from 
oar"™, sick thoughts. Evil, disease, and death pro- 
ceed from false beliefs. Sensualism evolves bad physi- 
cal as well as moral conditions. 

Selfishness and sensualism are educated in mortal 
mind by the thoughts ever recurring to one's self, by 
conversation about the body, and by the expectation of 
perpetual pleasure or pain therefrom; and this educa- 
tion is at the expense of spiritual growth. If we array 
thought in mortal vestures, it must lose its immortal 

If we look to the body for pleasure, we find pain. For 
Life, we find death ; for Truth, we find error; and for 
Spirit, we find its opposite, matter. Now reverse thia 

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. CREATION. 157 

action. Look away from the body, into Troth and 
Love, the Principle of all happiness, harmony, and im- 
mortality. Hold thought steadfastly to the Thoughts 
enduring, the good, and the true, and you ha v- 
Till bring these into your experience proportionably to 
their occupancy of your thoughts. 

The effect of mortal minds on health and happiness is 
seen in this : if one turns away from the body with such 
absorbed interest as to forget it, the body ex- Forgtuui- 
pcnencee no pain. Under the strong impulse na " of P™* 
of a desire to fill his part, a noted actor used, night after 
night, to go upon the stage and sustain his appointed 
task, walking about as spry as the youngest member 
of the company. This old man was so lame that every 
day he hobbled to the theatre, and sat aching in his , 
chair till his cue was spoken, — a signal which made 
him as oblivions of physical infirmity as if he had in- 
haled chloroform, though he was in the full possession 
of his senses. 

Detach sense from the body, or matter, which is only 
a form of human belief, and you may learn the meaning 
of God, or Good, and the nature of the im- r mmut ,bis 
mutable and immortal. Breaking away from lduiat T' 
the mutations of time and sense, you will neither lose 
the solid objects and ends of Life nor your own identity. 
Fixing your gaze on the realities supernal, yon may rise 
to the spiritual consciousness of Being, even as the bird 
which has burst from the egg, and preens its wings for a 
skyward flight. 

We should forget our bodies, in remembering God 
and the human race. Good demands of man every 
hour, wherein to work out the problem of Being 

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Consecration to God lessens not man's dependence on 
Him, but heightens it. Neither does it diminish his 
ForgstAd- obligations to God, but shows the paramount 
ousofMif. necessity of meeting them. Science takes 
naught from the perfection of God, but ascribes to 
Him the greater glory. By putting "off the old man, 
with his deeds," mortals " put on immortality." 

We cannot fathom the nature and quality of God's 
creation by diving into the shallows of mortal belief. 
We must reverse our feeble flutterings, our efforts to 
find life and truth in matter, and rise above mortal 
man, above the material universe, to God. We must 
rise to clearer views, which inspire the Godlike man, 
and thus reach the absolute centre and circumference of 

Job said : " I have heard of Thee by the hearing of the 
ear, but now mine eye seeth Thee." Mortals will echo 
Job's thought, when the supposed pain and 
pleasure of matter cease to predominate. They 
will then drive away false estimates of life and happi- 
ness, of pleasure and pain, and attain the bliss of loving 
unselfishly, working patiently, and conquering all that 
is unlike God. Starting from a higher standpoint, one 
rises spontaneously, even as light emits light without 
effort ; for " where your treasure is, there will your 
heart be also." 

The foundation of mortal discord is a false sense of 
man's origin. To begin rightly is to end rightly. 
Foundation Every calculation which begins with the body 
ofduconj. begina f^iy. Immortal Mind is the only 
Cause and Principle of existence. Cause does not exist 
in matter, in mortal mind, or in physical forms. 

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Mortals are egotists. They believe themselves inde- 
pendent workers, personal authors, and even privileged 
originators of something which Deity would Hm0Wl 
not or could not create. Mortal belief claims "s^™- 
the power of creation, but its so-called creations are 
unreal. The immortal idea and its formations alone 
represent the Truth of creation. 

When man resigns his claims as a creator, blends Lis 
thoughts of existence with those of his Maker, and 
works only as God works, he will no longer 
grope darkly, and cling to earth because he 
has not tasted Heaven. Carnal beliefs defraud us. 
They make man an involuntary hypocrite, — producing 
evil when he would create good, forming deformity when 
he would outline grace and beauty, injuring those whom 
he would bless. He becomes a general mis-creator, who 
believes he is a creator, and his " touch turns hope U 
dust, the dust we all have trod." He might say in Bible 
language : " The good that I would, I do not ; but the 
evil, which I would not, that I do." 

There can be bnt one Creator, who has created all. 
Whatever seems to be a new creation is but a new 
discovery of some distant idea of Truth, — else m„ naw 
it is a new multiplication or self-division of creWl0D - 
mortal thought, — as when some finite sense peers from 
its cloister with amazement, and attempts to pattern the 

The multiplication of a human and mortal sense of 
persons and things is not creation. Material man, like 
an atom of dust thrown into the face of spiritual im- 
mensity, gives a nickering sensation, instead of an 
abiding consciousness of Being. 

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The fading forms of matter, the mortal bod; and 
earth are the fleeting thoughts of the human mind. 
Mind . s They have their day before the permanent 

camera. facte appear, and their perfection in Spirit. 
The crude creations of mortal thought must finally give 
place to the glorious forma which we sometimes behold 
in the camera of divine Mind, where the mental picture 
is real and eternal. Mortals must look beyond fading, 
finite forms, if they would gain the true sense of things. 
Where shall the gaze rest, but in the unsearchable realm 
of Mind ? We must look where we would walk, and we 
must act as possessing all power from Him in whom we 
have our Being. 

As mortals gain more correct views of God and man, 
multitudinous objects of creation, which before were in- 
Seif-com- visible, will become visible. When we realize 
pieteaeu. -that Life is Spirit, and never in or of mat- 
ter, this understanding will expand into self-com- 
pleteness, — finding all in Good, and needing no other 

Spirit and its formations are the only realities of 
Being. Matter disappears under the microscope of 
Spiritual Spirit. Sin is unsustained by Truth, and 
microscope. B ickncBs and death are thua proven to be 
forms of error. Life and blessedness are the only 
proofs of existence, whereby you can recognize it, and 
feel the unspeakable peace which comes from an all- 
absorbing spiritual love. 

When we learn our way in Christian Science, aa to 
man's spiritual origin, we shall behold and understand 
God's creation, — all the glories of earth and Heaven 
and man. 

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The universe of Spirit is peopled with spiritual beings, 
and its government is Divine Science. Man is the off- 
spring, not of the lowest, but the highest Godward 
qualities of Mind. Man understands spiritual 8™ Tit * tion - 
existence in proportion as his treasures of Truth and 
Lore are enlarged. Mortals must gravitate Godward, 
their affections and aims grow spiritual, they must near 
the broader interpretations of Being, and gain some 
■ proper sense of the Infinite for matter and mortality to 
be annihilated. 

This Scientific sense of Being, forsaking matter for 
Spirit, by no means suggests man's absorption into 
Deity, and the loss of his identity, but confers upon 
him enlarged individuality, a wider sphere of thought 
and action, a more expansive benevolence, a higher and 
more permanent existence. 

The senses represent man as having untimely birth 
and his death as irresistible, as if ho were a weed grow- 
ing apace, or a flower withered by the sun Mortll birth 
and nipped by untimely frosts ; but this is * Dd dMth - 
true only of mortals, not man. The Truth of Being is 
perennial, and the error is seen only when we look 
from wrong points of observation. 

Who that has felt the loss of physical pleasure has 
not gained stronger desires for spiritual joy ? The 
aspiration after heavenly good comes even BieMines 
before we discover what belongs to Wisdom from pun. 
and Love. The loss of earthly hopes and pleasures 
brightens the ascending path of many a heart. The 
pains of sense quickly inform us that its pleasures are 
mortal, and that joy is spiritual. 

The pains of sense are salutary, if they wrench away 
false pleasurable beliefs, and transplant the affections 

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from sense to Soul, where the creations of God are good, 
Dwwiutioii " rejoicing the heart." Such ia the sword of 
ot enor. Science, whereby Trnth decapitates error, and 
mortality gives place to man's higher individuality and 

Would existence be to you a blank without personal 
friends ? Then the time cometh when yon will be soli- 
Penonai t*^ ^ e " without sympathy and alone; but 
loaeiineM. this seeming vacuum is already filled with ■ 
divine Love. When this hour of development comes, 
even if yon cling to a sense ef personal joys, spiritual 
Love will force you to. accept what best promotes your 
growth. Friends will betray and enemies will oppose, 
until the lesson is sufficient to exalt you; for" man's 
extremity is God's opportunity." Thus He teaches 
mortals to lay down their fleshliness in order to gain 
spirituality. This is done through self-abnegation. Uni- 
versal Love is the divine way in Christian Science. 

The sinner believes himself happier for wrong-doing, 
and the saint that he suffers for doing right. Both 
inferences are untrue. They are the cobweb miscon- 
ceptions of material sense, mixing Truth with error, in 
cause and effect. 

Mortals must follow Jesus' sayings and demonstra- ' 
tiona, which destroy the flesh. The throne of perfect 
Beatified ai 'd eternal Mind is Good, but the beliefs 
humanity, w hi cn originate in matter must disappear. 
Man is the idea of Spirit ; he reflects the beatific pres- 
ence, illuming the universe with light Man is death- 
less, spiritual ; he is above mortal frailty, he does not 
cross the barriers of time, into the vast forever of Life, 
but coexists with God and the universe. 

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Every object in the material universe will be destroyed. 
but the spiritual idea, whose substance is in Mind, lives 
on. The offspring of God start not from ephemeral 
dust. They are in and of God, divine Mind, and so 
forever continue. God is one. The oneness of Deity 
is His allness. Generically man is one, and specifically 
man means all men. 

Mortal mind, even when examined in the light thrown 
upon it by Science, presents more than is detected upon 
its surface, since its inverted thoughts and 
beliefs are counterfeits of Truth. Thought 
is borrowed from a higher source ; and, by reversal, 
errors serve as wayinarks to the One Mind and eter- 
nal Truth, where all error disappears in the dazzling 
effulgence of celestial sunlight. The robes of Spirit 
are " white and glistering," like the raiment of Christ. 
Even in this world, therefore, " let your garments be 
always white." 

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Tut which m from the beginning, which w« hire heard, which 
we hare teen with our eyes, which we have looked upon, and our banda 
have bandied, of the Word of Life, — that which we have teen and heard 
declare we unto yon, that ye also may hare fellowship with ui- and 
truly oar fellowship Is with the Father, and with his Son, Jean* Chriat 
Joan, Fint EputU. 

Hxu I stand. I ci 

IN the material world thought has brought to light, 
with great rapidity, many useful wonders. With 
like rapidity have thought's swift pinions been rising 
Materialhtio towards the realm of the real, to the spiritual 
challenge. cause of those lower things which give impulse 
to inquiry. Belief in a material basis, from which may 
be deduced all rationality, is yielding slowly to the 
idea of a metaphysical basis, looking away from matter 
to Mind, as the cause of every effect. Materialistio 
hypotheses challenge metaphysics to meet in final 
combat In this revolutionary period, like the shep- 
herd-boy with his sling, woman goes forth to battle 
with Goliath. 

Popular metaphysical systems afford, in this final 
struggle for supremacy, no substantial aid to true meta- 

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physics ; because their arguments are partly based on the 
testimony of the material senses, as well as on PindiJ . 
the facts of Mind. These systems are, one ="""<■">■ 
and all, pantheistic, and savor of Pandemonium, a house 
divided against itself. 

From first to last the supposed anion of Mind and 
matter, the mingling of Good and evil, have resulted 
from the philosophy of the serpent. Jesus' demonstra- 
tions sift the chaff from the wheat, and unfold the unity 
and the reality of Good, and the unreality, the nothing 
nese, of evil. 

Human philosophy has made God manlike. Christian 
Science makes man Godlike. The first is error; the 
last is Troth. Metaphysics is above physics, Met» p by»jcsi 
and matter does not enter into metaphysical ooncfuiion*. 
premises or conclusions. Its categories rest on one 
basis ; namely, the divine Mind. Metaphysics resolves 
things into thoughts, and exchanges the objects of sense 
for the ideas of Soul. 

These ideas are perfectly real and tangible to spiritual 
consciousness, and they have this advantage over the 
objects and thoughts of material sense — that they are 
good and eternal. 

The testimony of the material senses is neither abso- 
lute nor divine. I therefore plant myself unreservedly 
on the teachings of Jesus, of his Apostles, of 
the Prophets, and on the testimony of the 
Science of Mind. Other foundations there are none. 
All other systems — systems based wholly or partly on 
knowledge gained through the material sensea — are 
reeds shaken by the wind, not bouses built on the rock. 
The theories I combat are these : (i) that all is mat 

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ter ; (2) that matter originates in Mind, and Is as real 
as Mind, possessing intelligence and life. The first 
Reject theory, that matter is everything, is quite as 
theories. reasonable as the second, that Mind and mat- 
ter co-exist and co-operate. One only of the following 
statements can be true : (X) that everything is matter ; 
(2) that everything is Miud. Which one is it ? 

Matter and Mind are antagonistic, and both have not 
place and power. Only by understanding that there is 
but one Power, — not two powers, matter and Mind, — 
are correct and logical conclusions reached. Few deny 
that Intelligence apart from man, and which neither 
man nor matter has created, forms and governs the uni- 
verse ; and it is generally admitted that this Intelligence 
is the eternal Mind, or divine Principle. 

The Prophets of old believed, but did not understand. 
They looked for something higher than the systems of 
Prophetic their times ; hence their foresight of Christ's 
ignonnce. coming, of the new dispensation of Truth. 
But even they knew not what would be the precise 
nature of the teaching and demonstration of God in 
His more infinite meanings, which were to reinstate 
harmony, destroy sin, sickness, and death, establish the , 
definition of omnipotence, and maintain the Science of 

The mission of Jesus confirmed prophecy, and ex- 
plained the so-called miracles of olden time as natural 
demonstrations of the divine power, not yet 
understood. This established his claim to 
the Messiahship. In reply to John's inquiry, "Art 
thou he that should come ? " he returned a brief affirma- 
tive by recounting his works, instead of referring to his 

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doctrine, confident that this exhibition of the divine 
power to heal would fully answer that question to one 
who had prophesied the Messianic appearing. 
Hence his reply : " Go and show John again n>re P7- 
those things which ye do hear and see. The blind 
receive their sight, and the lame walk ; . . . and blessed 
Is he whosoever shall not be offended in me." In other 
words, he gave his benediction to whosoever should see 
that such effects, resulting from Mind, must prove the 
unity of God with the divine Principle which endues all 
with divine health. 

Jesus instructed his disciples to heal the sick through 
Mind, instead of matter. He knew that the philosophy, 
Science, and proof of Christianity were in Truth, casting 
out every kind of error. 

In Latin the word rendered disciple signifies student ; 
and the word indicates that the power of healing was 
not a supernatural gift to these learners, but 
the result of their cultivated spiritual under- 
standing of the Divine Science which their Master 
displayed, by healing the sick and sinful. Hence the 
universal application of his saying : " Neither pray I 
for these alone, but for them also which shall believe 
on me [understand me] through their word." 

Our Master said," But the Comforter . . . shall teach 
you all things." When the Science of Christianity ap- 
pears, it will lead you into all Truth. The New r „ tl . 
Sermon on the Mount is the essence of this raent b » si »- 
Science, and the eternal Life, not the death of Jesus, 
was its outcome. 

Those who are willing to leave their nets, or to cast 
them on the right side for Truth, have the opportunity 

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now, as aforetime, to learn and practise Christian heal- 
ing. The Scriptures contain it The spiritual import of 
Modem tlie Word imparts this power. But, as Paul 

evangel. 8av8) u g ow ^ a ]\ y^y hear without a preacher ; 
and how shall they preach, except they be sent?" If 
sent, how shall they preach, convert, and heal multi- 
tudes, except the rabbis are willing ? 

The spiritual sense of Truth is assimilated when the 
heart grows honest, unselfish, loving, and meek. In the 
Spirituality so '' °* an " honest and good heart " the seed 
of Scripture. mu8 t be sown ; else it beareth not much 
fruit, for the swinish element in human hearts will 
uproot it. Jesus said : " Ye do err, not knowing the 
Scriptures." The spiritual sense of the Scripture brings 
out the Scientific sense, and is the "new tongue" re- 
ferred to in the last chapter of Mark's Gospel. 

Jesus' parable of the Sower shows the care of our 
Master not to impart to dull ears and groaB hearts 
the spiritual teachings they could not accept Read- 
ing their thoughts, he said : " Give not that which is 
holy unto dogs, neither cast ye your pearls before 

It is in the spiritual izati on of thought and Chriatian- 
ization of daily life, in contrast with the results of the 
Spiritualized ghastly farce of material existence, — of chas- 
contrMu. tity and purity, in contrast with the downward 
tendencies and earthward gravitation of sensualism and 
impurity, — that the real attestation of the divine origin 
and operation of Science is to be found. Its triumphs 
are recorded in the destruction of error and evil, from 
which are propagated the dismal beliefs of sin, sickness, 
and death. ,. ■ 

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The invisible Principle of the universe mast inter- 
pret it. God is the Principle of all that rep- o^th-p^ 
resents Him, and of all that really exists. «pi«, Truth 
Divine Science, as demonstrated bj Jesus, 
alone reveals a natural and divine Principle in Science. 

Matter, and its claims to ein, sickness, and death, 
are contrary to God, and cannot emanate from God. 
There is no material Truth. The physical senses can 
take no cognizance of God and spiritual Truth. Human 
belief has sought out many inventions, but not one of 
them can solve the problem of Being, without the Prin- 
ciple of Divine Science. Deductions from material 
hypotheses, are not Scientific. They differ from real 
Science in not being based on Mind. 

Divine Science reverses the testimony of the material 
senses, and thus tears away the foundations of error. 
Hence the enmity between Science and the sen- 
ses, and the impossibility of attaining perfect 
understanding, till the errors of sense are eliminated. 

The so-called laws of matter and medical science have 
never made mortals whole, harmonious, and immortal. 
Man cannot be harmonious, if not governed by Soul. 
Hence the importance of understanding the Science of 
Being, which reveals the laws of spiritual existence. 

God never ordained a material law to annul the spirit- 
ual law. If there were such a law, it would annul the 
supremacy of Mind and wisdom of the Creator, spiritual w 
Jesus walked on the waves, fed the hungry, ^onij-Uw. 
healed the sick, and raised the dead, in direct contradic- 
tion to material laws. His acts were the demonstration 
of Science, as against the false claims of material law. 

Science shows that material views, conflicting mortal 

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opinions and beliefs, at all times emit the odor of error ; 
but this atmosphere cannot be destructive to morals and 
Hiterial health when opposed promptly and persistently 
knowiedgB by Christian Science. Truth and Love anfci- 
dote this mental miasma, and thus invigorate 
and sustain existence. Knowledge gained from matter, 
and through the material senses, is only an illusion 
of mortal mind, — the offspring of bodily sense, not of 
Soul, Spirit, — and symbolizes all that is evil and 
perishable. Natural science, as it is commonly called, 
is not really natural or Scientific, because it is deduced 
from the evidence of the physical senses. Ideas, on the 
contrary, are born of Spirit, and are not mere inferences 
drawn from material premises. 

The senses of Spirit abide in understanding, and they 
demonstrate Truth and Love. Hence Christianity, and 
Five lenses the Science which expounds it, arc based on 
physical. spiritual understanding, and treat as nothing 
all the products of material sense. What we term the five 
physical senses are simply beliefs of mortal mind, which 
affirm that life, substance, and intelligence are material, 
instead of spiritual. These beliefs, and their products, con- 
stitute error, and this error opposes the Truth of Being. 

Divine Science is absolute, and permits no half-way 
positions in learning a Principle, and establishing its 
rule by demonstration. The conventional firm, called 
^^ matter and mind, God never formed. Un- 

erring and eternal Mind destroys this imagi- 
nary copartnership, formed only to be destroyed, in a 
manner and at a period as yet unknown. This suppo- 
sitional partnership is already obsolete ; for matter, 
examined in the light of Christian Science, disappears. 

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Matter has no life to loae, and Spirit never diea. A 
copartnership of Mind with matter would ignore Mind. 
This shows that matter did not originate in starting- 
immortal Spirit, and is not eternal. There- P ™*' 
fore it is neither substantial, living, nor intelligent. 
The starting-point of Science is that God, Spirit, is su- 
preme, and that there is no other might or Mind, — that 
God is Love, and therefore He is divine Principle. 

To grasp the reality and order of Being in its Sci- 
ence, you must begin by reckoning God, Good, as the only 
Mind, Life, Substance, and Intelligence. Life, Tbe dflfflo 
Truth, Love, Good, are not mere attributes »«»««««. 
of Deity, but the highest terms we can employ to ex- 
press our thought of God. They admit of no degrees of 
comparison. Nothing can be wiser than Wisdom or 
truer than Truth. Life, Love, and Good have no supe- 
riors. Goodness is not equal to Good, which is the 
Principle of goodness. Truth cannot be truer than 
Truth, nor love higher than Love. 

Divine Metaphysics, as revealed to my understanding, 
shows me that all is Mind, and that Mind is _ 

— , . , ' , . Whit God h. 

bod, omnipotence, omnipresence, omniscience, 

— alias all power, all presence, all Science. Hence all 
is in reality the manifestation of Mind. 

All our merely human theories are destitute of Sci- 
ence. The true understanding of God is eternal. It robs 
the grave of victory. It takes away sin, and the de- 
lusion that there are other gods, other powers, such as 
disease, sin, and death, superior or contrary to the one 
omnipotent Good. 

Truth, spiritually discerned, is Scientifically under* 
stood. It casts ont error and heals the sick. 

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Having one God, one Mind, establishes .the brotherhood 
of man, and fulfils the divine laws: "Thou shalt have no 
other gods before Me," and " Love thy neighbor 
' as thyself." When these divine commands 
are understood they unfold the Principle of brotherhood, 
wherein one mind is not at war with another, but all 
have one Mind, one Soul, one God, one intelligent 
Source, in accordance with the Scriptural command: 
"Let this Mind be in you, which was also in Christ 
JeBus." Man and his Maker are correlated in Divine 
Science, and consciousness is cognizant only of the 
things of God. 

The realization that all discord is unreal brings ob- 
jects and thoughts into human view in their true light, 
Discord and presents them as beautiful and immor- 
not raai. ^j Harmony in man is as real and immor- 
tal as in music. Discord is unreal and mortal. 

If God is admitted to be the only Mind and Life, 
there ceases to be any opportunity for sin and death. 
When we learn in Science how to be perfect, 
" ' even as our Father in Heaven is perfect, 
thought will be turned into new and healthy channels, 
— towards the contemplation of things immortal, and 
away from materiality to the Principle of the universe, 
including man. 

Belief and understanding never mingle. The latter 
destroys the former. Discord is the nothingness of 
Error. Harmony is the »omethingne»» of Truth. 

Nature and revelation inform ns that like produces 
like. Divine Science gathers not grapes from thorns, 
or figs from thistles. Intelligence never produces non- 
intelligence ; but matter is ever non-intelligent, and 

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therefore cannot spring from Intelligence. To all that 
is unlike unerring and eternal Mind, this Mind aaitb, 
" Thou shalt surely die ; " and elsewhere the Like aT0 ] T _ 
Scripture saitb that dust returns to dust. The ^i**- 
non-intelligent relapses into unreality. The Immortal 
never produces the mortal, and Good caunot result in 
evil. As God himself is Good and is Spirit, so good- 
ness and spirituality must he immortal. Their oppo- 
sites, evil and matter, are mortal error, and error is 
the opposite of Truth. If one is real, the other is 
unreal, and cannot be the outcome of God. 

Natural history presents vegetables and animals 
as preserving their original species, like reproducing 
like. A mineral is not produced by a vege- 
table, nor a man by the brute. In repro- p 
duction, throughout the entire round of nature, the 
order of genus and species is preserved. This points 
to the spiritual Truth and Science of Being. Error 
relies upon a reversal of this order, asserts that Spirit 
produces matter, and consequently all the ills- of flesh; 
and therefore that Good is the author of evil These 
suppositions contradict even the order of natural 

The realm of the real is spiritual. The opposite of 
Spirit is matter, and the opposite of the real is the un- 
real, or material. Matter is au error of state- FjT on. ; n 
ment. This error in the premise leads to «"""»"*■ 
errors in the conclusion, in every statement into which 
it enters. Nothing we can say or believe regarding 
matter is true, except that matter is unreal, and is 
therefore a belief, which has its beginning and 

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Is Spirit the source or creator of matter! Science 
reveals nothing in Spirit out of which to create matter. 
Science repudiates matter. Spirit is the only 
tndaoppo- substance and consciousness recognized by 
- Science. The senses oppose this ; but there 
are no material senses, for matter has no sensation. To 
Spirit there is no matter ; even as to Truth there is noj 
error, and to Good no evil. It is a false supposition, thei 
notion that there is real substance-matter, the opposite 
of Spirit. Spirit is God, and God is all ; hence He can 
have no opposite. 

That matter is substantial, or has life and sensation, 
is one of the false beliefs of mortals, and exists only 
in a supposititious mortal consciousness. Hence, as 
we approach Spirit and Truth, we lose the conscious- 
ness of matter. The admission that there can be ma- 
terial substance requires another admission, — namely, 
that matter is self-creative, self-existent, and there- 
fore eternal. From this it would follow that there 
are two eternal causes, warring forever with each 
other ; and yet we Bay that Spirit is supreme and 

The belief of the eternity of matter contradicts the 
demonstration of Life as Spirit, and leads to the conclu- 

" sion that if man is material, he originated 

in dust and must return to it, — logic which 
would prove his annihilation. 

All that we term Bin, sickness, and death is comprised 
in a belief in matter. We define matter as error, be- 
Sut.«t»Dtiai cause it is a false claim to life, substance, 
imnwwrUiiiy. and intelligence. Matter, with its beliefs, 
cannot be substantial if Spirit is Substance. Which 

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ought to be substantial to us, — the erring, changing, 
and dying, the mutable and mortal, or the unerring, 
immutable, and immortal t A New Testament writer 
plainly describes faith, a quality of Mind, as " the tub- 
stance of things hoped for." 

The mortality of matter establishes the conclusion 
that matter never originates, never did originate, in the 
immortal, and ia therefore not eternal Sub- Material 
stance, Life, or Intelligence. Matter is there- ^"^^ 
fore not created by Mind, or for the manifestation and 
support of Mind. 

Ideas are tangible and real to immortal consciousness ; 
and they have the advantage of being eternal. 
Spirit and matter cannot co-exist or co-ope- 
rate ; and one can no more create the other, than Truth 
can create error, or vice versa. 

In proportion as the belief disappears that life and 
intelligence are in or of matter, the immortal facts of 
Being are seen, whose only Life, or Intelligence, is God. 
Spirit is reached only through the understanding and 
demonstration of Life and Truth and Love 

Every system of human philosophy, doctrine, and 
medicine is more or less infected with the pantheistic 
belief that there is mind in matter ; but this pantheistic 
belief contradicts alike revelation and right t * adeDcie "- 
reasoning. A logical and Scientific conclusion ia 
reached only through the knowledge that there are 
not two bases of life, matter and mind, but only one, — 
namely, Mind. 

Pantheism, starting from a material sense of God, 
seeks cause in effect, principle in its idea, and life and 
intelligence in matter. 

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Matter is unknown in the universe of Mind. Symbols 
and elements of discord and decay are not products of 
Symbolic the perfect and eternal One. From the in- 
Umiutioo. finit6 iigh t an d harmony which are the abode 
of Spirit, only reflections of Good can come. Trees, 
plants, and flowers are ideas of Mind. Mind multiplies 
them, and the product can be only mental. 

Finite belief can never do justice to Truth in any 
direction. It limits all things, and would compress 
Mind, which is infinite, beneath a skull-bone. Such be- 
lief can neither apprehend nor worship the Infinite, 
and seeks to divide the one Spirit into many, to accom- 
modate its finite sense of the divisibility of soul and 

Through this error human belief comes to have " lords 
many and gods many." Moses declared, as Jehovah's 
first command of the Ten : " Thou shalt have 
no other gods before Me ! " but behold the 
zeal of belief to establish the opposite error, of many 
deities. The argument of the serpent in the allegory, 
" I will make you as gods," urges, through every avenue, 
the belief that soul is in body, and that God, infinite Life, 
is in finite forms. 

Rightly understood, instead of possessing a sentient 
material form, man has a sensationless body; and 
SeDMtionina God, the Soul of man and of existence, is 
»nd saniient. perpgtuai ; n His own individuality, harmony, 
and immortality, thus perpetuating these qualities in 

The only excuse for entertaining human opinions, and 
rejecting the Science of Being, is our mortal ignorance 
of Spirit, — ignorance which yields only to the under- 

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standing of Divine Science, whereby we enter into the 
kingdom of Truth on earth, and learn that Spirit is 
supreme, and matter but an error of belief. Spirit and 
matter no more commingle than light and darkness. 
When one appears, the other disappears. 

Error alone presupposes man to be both mind and 
matter. Divine Science contradicts the corporeal senses, 
rebukes mental belief, and asks: What is 
the Ego,' whence its origin, and what its e 
destiny ? The Ego-man is the reflection of the Ego* 
God, the image and likeness of perfect Mind, Spirit, 
Soul, Principle, and not of corporeality. 

The one Ego, one Mind, or Spirit, called God, is in- 
finite Spirit and infinite individuality, supplying all form 
and comeliness, which reflects divinity in individual man 
and things. 

The mind supposed to exist in matter, or beneath a 
skull-bone, is a myth, a misconceived sense and false 
statement as to man and Mind. We shall _ , 

Fllse sense. 

all learn that sin and mortality are without 
any actual origin or rightful existence, when we put off 
the false sense for the true, and see that they have 
neither principle nor permanency. They are native 
nothingness, out of which error would simulate creation, 
through a man formed from dust instead of Deity. 

'Divine Science does not put new wine into old bottles, 
Soul into matter, nor the Infinite into the finite. Our 
false views of matter perish as wc grasp the 
facts of Spirit. The old belief must be cast 
out, or the new idea will be spilled, and the inspiration, 
which is to change our standpoints, will be lost. Now, 
as of old, Truth casts out error and heals the sick. 

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The real Life, or Mind, and its opposite — the so-called 
material life — are figured by two geometrical symbols, a 
A sphere circle, or sphere, and a straight line. The cir- 
»nd iid«. c ] e rgpreagnta the Infinite, without beginning 
or end ; the straight line represents the finite, which baa 
both beginning and end. The sphere represents self-exist- 
ent and eternal individuality and Mind; the straight line,a 
belief in a self-existent and temporary material existence. 

There is no inherent power in matter; for all that 
is material is a material, human, mortal thought, and is 
always governed by that thought. 

Whatever indicates the opposite of God, or His ab- 
sence, is only a mortal belief ; and this belief is neither 
the Mind nor body of man, for it is not begot- 
ten of the Father. The rule of inversion 
infers from error its opposite, Truth ; and Truth is the 
light which dispels error. As mortals begin to under- 
stand Spirit, they give up the belief that there is any 
true life outside of God. 

Truth is the intelligence of immortal Mind. Error is 
the so-called intelligence of mortal mind. 

The opposite symbols, above referred to, never unite 
in figure or fact. The straight line finds no abiding- 
Opposita place in a curve, and the curve finds no ad- 
eymboii. juatment to the straight line. Matter has no 
place in Spirit, and Spirit has no place in matter. Truth' 
has no home in error, and error has no foothold in 
Truth. Mind cannot pass into non-intelligence and 
matter, nor can non-intelligence become Soul. At no 
point can these opposites mingle or unite. Even though 
they seem to touch, one 1b still a curve, and the other 
remains a straight line. 

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Mind is the source of all movement, and there is no 
inertia to retard or check its perpetual and harmonious 
action. It is the same Life, Love, and Wis- soure«o*ill 
dom, "yesterday and to-day and forever." movonMnt. 
Hatter and its beliefs — sin, sickness, and death — are 
states of mortal mind, which acts, reacts, and then comes 
to a atop. They are not facts of Mind. They are not 
ideas, but illusions. Principle is absolute. It admits 
of no beliefs, but rests upon understanding. 

But what say prevalent theories? They insist that 
Life, or God, is one and the same with material life, 
so called. They speak of both Truth and structure 
error as mind, and of Good and evil as spirit. ■ nd Ufc 
They claim that to be life which is but the objective 
Btate of material sense, — such as the structural life 
of the tree and of material man, — and deem it the 
manifestation of the one Life, God. 

This false belief as to what really constitutes life so 
detracts from God's character and nature, that the true 
sense of His power is lost to all who cling to . 
this falsity. The Divine Principle, or Life, 
cannot be practically demonstrated in length of days, 
as it was by the Patriarchs, unless its Science be stated 
accurately. We must receive it in the understanding, 
and live it in daily life ; and unless we so do we cannot 
teach Science, any more than we can teach and illustrate 
geometry by calling a curve a straight line, or calling a 
straight line a sphere. 

Are mentality, immortality, consciousness, resident 
in matter ? It is not rational to say that Mind is infinite, 
but dwells in finiteness, in matter, or that matter is the 
medium of Mind. 

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If God ie limited to man or matter, or if the Infinite 
could be circumscribed within the finite, God would then 
surting- l>e cor po rea '; ail d unlimited Mind would seem 
P omt - to spring from a limited body ; but this is an 

impossibility. Mind can have no starting-point, and re- 
turn to no limit. It can never be in bonds, nor be full; 
manifested through corporeality. 

Can God creat-e or accept such representatives of 
Himself as mortals, sin, sickness, and death ? Can 
Recognition matter recognize Mind ? Can Mind recognize 
impossible, matter? Can the Infinite know aught out- 
side of Infinity ? Can Deity be known through the 
material senses ? Can these senses, which afford no 
direct evidence of God, give correct testimony as to 
infinite Life, Truth, and Love? 

The answer to all these questions must forever bo in 
the negative. 

The physical senses can afford no evidence of God. 
We can neither Bee Spirit through the eye, nor hear it 
„ . . , through the ear; nor can we feel, taste, or 

Our pDTSicsl a ' r J 

insensibility smell Mind. Even the more subtile and mis- 
named material elements are beyond the cog- 
nizance of these senses, and are known only by certain 
effects commonly attributed to them. 

According to Christian Science the true senses of man 
are spiritual, emanating from Divine Mind. Thought 
passes from God to man, but no sensation or report 
comes back from body to Mind. The intercommunica- 
tion is alwayB between Mind and thought. Matter is 
not sentient, and cannot be really cognizant of good or 
of evil, of pleasure or pain. Man's individuality is not 
material. ThiB Science of Being obtains not alone 

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hereafter, in what men call Paradise, but here and now; 
for it is the great fact of Being, for time and eternity. 

What, then, is the material personality which suffers, 
sins, and dies ? It is not man, the image and likeness 
of Truth, but man's counterfeit, the likeness Tbe humaQ 
of error, sin, sickness, and death. The unreal w""^^ 
claim of mortal mind to be the true image of man's 
Maker is illustrated by the optical line of incidence, 
which takes always the opposite direction from the line 
of reflection. 

Ib God a physical personality ? Spirit is not physical, 
the idea that mind is within the cranium is a false con- 
ception of intelligence. The time has come Materkl 
for this finite conception of the Infinite, and a mi"sm- 
material body, as the seat of mind, to give 
place to a diviner sense of Mind and its manifesta- 
tions, — to the better understanding that Science gives 
of the Supreme Being, or divine Principle, Life, Truth, 

By interpreting God as a corporeal Saviour, but not aB 
the saving Principle, we shall continue to seek salvation 
through pardon, and not through reform, and 
resort to matter, instead of Spirit, for the cure 
of the sick. As mortals reach, through knowledge of 
Christian Science, a higher platform, they will seek to 
learn, not from matter, but from divine Principle, how 
to demonstrate the Christ as the healing and saving 

It is essential to understand, instead of believe, what 
relates most nearly to the happiness of Being. To seek 
Truth through belief in a human doctrine is not to under* 
stand the Infinite. We must not seek the immutable 

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and immortal through the finite, mutable, and mortal, 
and so depend upon belief instead of demonstration ; for 
this is fatal to a knowledge of Science. The understand- 
ing of Truth gives real faith in it, and is better than all 
burnt offerings. 

The Master said, " No man cometh unto the Father 
[the Principle of Being] but by me." Christ, the Truth 
and Life of man, reveals the divine Principle ; for Christ 
said, " I am the Way, the Truth, and the Life." Physical 
causation was put aside, from first to last, by this ori- 
ginal man, Jesus. He knew that divine Principle alone 
creates and governs the real. 

In the Saxon tongue good was the term for God. 
Oorin^ The Scriptures declare all He made to be 
and God. good, like Himself, — good in Principle and 
in idea. Therefore the spiritual universe is good, and 
reflects God as He is. 

God's thoughts are perfect and eternal, are Substance 
and Life. Imperfect and temporal thoughts are human, 
Di^in,, involving error ; and since God, Spirit, is the 

tbouftht*. only cause, they lack a divine cause. The 
temporal and material are not then creations of Spirit. 
They are but counterfeits of the spiritual and eternal. 
Such transitory thoughts are the antipodes of Truth ; 
though (by the supposition of opposites) these errors must 
also say, " We are true." But this saying destroys itself. 

Sin, sickness, and death are comprised in human ma- 
terial belief, and belong not to a divine Mind. They are 
without a real origin or existence. They have neither 
principle nor permanence, but belong, with all that is 
material and temporal, to the nothingness of error, which 
simulates the creations of Truth. All creations of Spirit 

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are eternal ; bat creations of dust moat return to dust. 
Error supposes man to be both mental and material. 
Divine Science contradicts this postulate, and rebukes 
material sense. 

We call the absence of Truth, error. Truth and er- 
ror, to human apprehension, are opposites. In Science, 
Truth is God, and God has no opposite. He 
is all ; therefore error is unreal. Did God 
create error ? No ! " Doth a fountain aend forth, at 
the same place, sweet waters and bitter ? " God being 
everywhere and all-inclusive, how can He be absent, or 
suggest the absence of omnipotence t How can there 
be more than all? 

Neither understanding nor Truth accompanies error ; 
nor is error the offshoot of Mind. Evil colls itself 
something, when it is nothing. It saith, " I dentil 
am man, but I am not the image and likeness dw™**- 
of God ; " whereas the Scriptures declare that man was 
made in God's likeness. 

Error is mortal belief, is illusion, without spiritual 
identity or principle, and has no real existence. The 
supposition that life, substance, and intelli- Errot 
gence are in matter, or 0/ it, is an error, defined. 
Matter is neither a thing nor a person, but merely 
the objective representation of Spirit's opposite. The 
five material senses testify to truth and error as united 
in a mind both good and evil. Their false evidence must 
yield to Truth only, — to the recognition only of Spirit, 
and of a spiritual creation. 

Truth cannot be contaminated by error. The state- 
ment that Truth is real, necessarily includes the corre- 
lated statement, that error is unreal. 

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The suppositional warfare between Truth and error Is 
only the mental conflict between the testimony of the 
The great spiritual senses and the evidence of the mate- 
conflict. rial senses, and this warfare will continue 
till every question between them shall be settled through 
faith and the understanding of Love. 

Superstition and understanding can never combine. 
The latter destroys the former. Before the physical 
and moral effects of Christian Science are fully appre- 
hended, the conflict between Truth and error, understand- 
ing and belief, Science and material sense, foreshadowed 
by the Prophets and inaugurated by Jesus, must be car- 
ried on to its end. The lightnings and thunderbolts of 
error must continue to burst and flash ; but as the 
tumult dies away in the distance, the raindrops of 
divinity will refresh the earth. 

The chief atones in the temple of Christian Science 
are to be found in die following postulates : that Life 
«. n_ I- is God, Good, and not evil ; that Soul is sin- 

Stonn In ' T ' 

the temple. i eB8 DO t to be found in the body ; that Spirit is 
not, and cannot be, material ; that Life is not, subject to 
death ; that the real man has no consciousness of ma- 
terial life or death. 

Science reveals the glorious possibilities of man, un- 
TbeOhriit limited by the mortal senses. The Christ* 
element. element in the Messiah made him the Way, 
Truth, and Life. 

In eternal Truth mortals lose what they have learned 
from error, and man's true existence as a child of God 
comes to light. Truth, demonstrated, is eternal Life. 
Mortal man can never rise from the temporal dibria of 
error, belief in sin, sickness, and death, until he learns 

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that God is the only Life. The belief that life and sen- 
sation are in the body should be overcome by the under- 
standing of what constitutes man, then the body will be 
immortal ; and spirit will have overcome the flesh. 

A wicked man is not the idea of God. He is little 
else than the expression of error. To suppose that 
hatred, envy, pride, hypocrisy, revenge, have 
life abiding in them, is a terrible mistake. 
Life and Life's idea, Truth and Truth's idea, never 
make men sick or sinful. 

The fact that the Christ, or Truth, overcame and still 
overcomes death, proves the King of Terrors to be but 
a mortal belief, or error, which Truth destroys J)tatit but 
with the spiritual evidences of Life ; and this ■" "''"*"'■ 
shows that what appears to the senses to be death is but 
a mortal illusion; for to the spiritual man or universe 
there is no death-process. 

The belief that matter has life results, by the univer- 
sal law of mortal mind, in a belief in death. So man, 
tree, and flower are supposed to die ; but the fact re- 
mains, that the entire universe is spiritual and immortal. 

The spiritual fact and the material belief of things 
are oppoBites; but the spiritual is true, and therefore 
the material must be untrue. Life is not in spiritual 
matter, ho that it cannot be said to pass out °ft»p™B- 
of it. Matter and death are but mortal illusions. Spirit. 
and all things spiritual, are the real and eternal. 

Man Is not the offspring of flesh, but of Spirit, — 
of Life, not of death. Because Life is God, it must 
be eternal, self-existent, — the everlasting I Ah, the 
Being who was and is and shall be, whom nothing can 



If the Principle, rule, and demonstration of Being are 
not in the least understood before what is termed death 
Death no overtakes mortals, they will rise no higher in 
d™tor. the scale of existence at that single point of ex- 
perience ; but will remain as material as before the tran- 
sition, still seeking happiness through a material instead 
of through a spiritual sense of Life, and from selfish and 
inferior motives. So long as the error of belief lasts, 
that life and mind are finite and physical, and are 
manifested through brain and nerves, so long the pen- 
alty of sickness, sin, and death will continue. To the 
other, the spiritual class, relates the Scripture: "On 
such the second death hath no power." 

If the change called death destroyed the belief in sin, 
sickness, and death, happiness would be won at the 
Future moment of dissolution, and be forever per- 

suSering. manent ; but this is not so. Perfection is 
gained only by degrees. They who are unrighteous 
shall be unrighteous still, until God's wisdom, through 
Divine Science, removes all their ignorance and sin. 

The sin and error which possess us at the instant of 
death do not cease at that event, but endure till the death 
of these errors. To be wholly spiritual, man 
must be sinless, and be becomes spiritual 
only when he reaches perfection. The mnrderer, though 
slain in the act, does not thereby forsake sin. Be is no 
more spiritual for believing his body dead, and learning 
that his cruel mind is not dead. His thoughts are no 
purer until evil is disarmed by goodness. His body is aa 
material as his mind, and vice vena. 

The suppositions that sin is pardoned while unfor- 
saken, that happiness can be genuine in the midst of 

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Bin, that the so-called death of the bod; frees from Bin, 
and that God's pardon is aught but the destruction of 
sin, — these are grave mistakes. We know p^^ 
that all will be changed " in the twinkling of ch * n s M - 
an eye," when the last trump shall sound ; but this last 
call of Wisdom cannot come till mortals have already 
yielded to each lesser call in the growth of Christian 
character. Mortals need not fancy that belief in the 
experience of death will awaken them to glorified 

Universal salvation rests on progression and proba- 
tion, and is unattainable without them. Heaven is 
not a locality, but a state in which Mind, 3. a™ 
and all the manifestations of Mind, are har- mdpro- 
monious and immortal, because sin is de- uon " 
stroyed, and man is found having no righteousness of 
his own, but in possession, like Paul and his followers, 
of " Hie Mind of the Lord." 

" In the place where the tree falleth, there it shall be." 
So we read in Ecclesiastes. This text has been trans- 
formed into the popular proverb, " As the tree falls, 
so it must lie." As man falleth asleep, so shall he 
awake. As death findeth mortal man, so shall he be 
after death, until probation and growth shall effect the 
needful change. Mind never becomes dust. No resur- 
rection from the grave awaits Mind, for the grave has 
no power over Mind. 

No final judgment awaits mortals ; for the judgment- 
day of Wisdom comes hourly and continually, 
even the judgment by which mortal man is adBn,en 
divested of all material error. As for spiritual error 
there is none. 

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When the last mortal fault is destroyed, then the 

anal trump will sound which ends the battle of Truth 

with error and mortality; but of "that day 

0IT " and hour, no man knoweth." Here prophecy 

pauses. Divine Science alone can compass the heights 

and depths of Being, and reveal God. 

Truth will be to us "the resurrection and the Life" 
only when it destroys all error, and the belief that Mind, 
Primitive the only immortality of man, can be fettered 
error. Dy j ne j, 0( |y ( an( j Ljf e be controlled by death. 

Erring, sinful, sick, and dying men are not the like- 
nesses of perfect and eternal Mind. 

Matter is the primitive belief of mortal mind, because 
this so-called mind has no cognizance of Spirit. To 
mortal mind, matter is substantial, and evil ia good. 
The senses of mortal mind are material, and its con 
aciousness is dependent on material sense. 

Jesus, explaining the origin of material man and mor- 
tal mind, said : " Why do ye not understand my speech ? 
Even because ye cannot hear my word. Te are of 
your father, the Devil [evil], and the lusts of your 
father ye will do. He was a murderer from the 
beginning, and abode not in the Truth, because there 
is no truth in him. When he speaketh a lie he 
speaketh of his own, for he is a liar, and the father 
of it." 

This depraved mortality, misnamed mind, must be- 
come extinct, and so man would be annihilated, were it 
not for the spiritual man's indissoluble con- 
nection with God, which Jesus brought to 
light. In his resurrection and ascension he Bhowed 
that a mortal man is not the real essence of manhood; 

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and this unreal mortality disappears in presence of the , 
Electricity is not a vital fluid, but the least material 

form of illusive consciousness, — the material „ . . 

mindlessness, which forms no link between 
matter and Mind, and destroys itself. Matter and mor. 
tal mind are different strata of human belief. The 
grosser substratum is named matter. The more ethereal 
is called human, or mortal mind, and is the illusion that 
is called mind in matter. Hence it has neither intelli- 
gence nor power. Both strata are false presentations of 

This human mind has neither gases nor forces, whereby 
to counterfeit the spiritual forces of divine Mind, whose 
potency is Truth, whose attraction is Love, whose ad- 
hesion and cohesion are Life, perpetuating the eternal 
facts. Electricity is some of the nonsense of error, 
which ever counterfeits the true essence of eternal 
Troth, — the great difference being that the former is 
unreal and the latter is real. 

The vapid fury of mortal mind, expressed in earth- 
quake, wind, wave, lightning, fire, bestial ferocity, shows 
this so-called mind to be self-destructive. Th „ counlBr . 
They counterfeit divine justice, and are called, feit foree >- 
in the Scriptures, " the anger of the Lord." Really they 
signify His justice, in the self-destruction of error, and 
point to its opposite, the strength and permanency of 
Truth, whose supremacy is ever asserting itself. Chris- 
tian Science brings to light Truth and its supremacy, 
universal harmony, the entirenesB of God, Good, and 
the nothingness of evil. 

The five physical senses are the avenues and instru 

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ments of human error, which correspond with it. These 
senses indicate the common human belief, —namely, 
that life, substance, and intelligence are a 
unison of matter with spirit. This is Pan- 
theism, and carries within itself the seeds of aJJ 

If man is both mind and matter, the loss of one finger 
would take away some quality and quantity of the man ; 
for matter and man would be one. 

What is wrongly termed mind sees only what it 
believes, and believes only what it sees, — what the ma- 
Morui terial senses declare. This mortal belief, mis- 

Teriict - named man, Bays: "Matter has intelligence 
and sensation. Nerves feel. Brain thinks and sins. 
The stomach can make a man cross. Injury can 
cripple and matter kill." This verdict of the so-called 
five senses victimizes mortals, taught, as they are by 
physiology and pathology, to revere those five personal 
falsities, which are destroyed by Truth, through spiritual 
sense and understanding. 

The lines of demarcation between immortal man, rep- 
resenting Spirit, and mortal man, representing the error 
Mythici t^at life and intelligence are in matter, show 
pleasure. th e pleasures and pains of matter to be myths, 
and human belief in them to be the father of mythology, 
wherein matter is represented as divided into intelli- 
gent gods. Man's genuine selfhood is recognizable only 
in what is good and true ; for man is not the offspring 
of flesh, but of Spirit. 

The inebriate believes there is pleasure in intoxica- 
tion. The thief believes he gains something by stealing, 
and the hypocrite that he ia hiding himself. The 

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Science of Mind corrects such mistakes, as Truth 
demonstrates the falsity of error. 

The belief that a severed limb is aching in the old 
location, when the sensation is believed to severed 
be in nerves which are no longer there, is an nie[nb « 1 *- 
added proof of the unreliability of physical testimony. 

God creates and governs the universe, including man. 
The universe is filled with spiritual ideas, which He 
evolves, and they are obedient to the Mind 
which makes them. Mortal mind transforms 
the spiritual into the material, and must give back the 
original, if it would escape from the mortality which 
follows its error. Mortals are not like immortals, cre- 
ated in God's own image ; but infinite Spirit is every- 
where, and mortal consciousness will at last disappear, 
and the true sense of Being, real, perfect, and forever 
intact, will appear. 

The manifestation of God through mortals is as light 
passing through the window-pane. The light and glass 
never mingle, only the glass is less opaque 
than the walls. The mortal mind through 
which Truth appears most vividly is that one which has 
lost much materiality, error, in order to become a better 
transparency for Truth. Then, like a cloud melting into 
thin vapor, it no longer hides the light. 

All that is called mortal thought is made up of error. 
The theoretical mind is matter, named brain, or material 
consciousness, the exact opposite of real Mind, 
or Spirit. Brainology teaches that mortals 
are created to suffer and die. It further teaches that 
when man is dead, the immortal Principle, or Soul, is 
resurrected from death and mortality. Thus error 

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theorizes that spirit is born of matter and returns to 
matter, and has a resurrection from dust ; whereas Sci- 
ence unfolds the eternal verity, — that man and angels 
are spiritual reflections of God. 

Progress is born of experience. It is the ripening of 

mortal man, through which the mortal is dropped for 

the immortal. Either here or hereafter, suffer- 

Purgation. * 

ing or Science must destroy all illusions about 
life and mind, and annihilate material sense and self. 
The old man, with his deeds, must be put off. Nothing 
sensual or sinful is immortal. The death of a false 
material sense and of sin, not the death of organic mat- 
ter, is what reveals man, and Life, harmonious, real, and 

The so-called pleasures and pains of material sense 
perish ; and they must go out under the blaze of Truth, 
spiritual sense, and the actuality of Being. 
Mortal belief must, through Science or suffer- 
ing, lose all satisfaction in error and sin, in order to 
part with them. 

Whether mortals will learn this here or hereafter, and 
how long they will suffer the pangs of fiery destruction, 
depends upon the tenacity of error. 

The knowledge obtained only from the corporeal senses 
leads to sin and death. When the testimony of Spirit 
Mixed an d matter, Truth and error, seem to com- 

leatimony. mm gi e) they rest upon foundations which 
time is wearing away. Mortal mind judges by tbe evi- 
dence from the material senses, until Science obliterates 
this false testimony. An improved belief is one step out 
of error, and aids in understanding the situation in 
Christian Science. 

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Human belief is an autocrat, though not deserving its 
power. It says to mortals, " You are wretched ! " and 
they become so ; and nothing can change this Belief »n 
state, until the belief changes. Human belief ■"""a"- 
says, " You are happy ! " and mortals are so ; and no 
circumstance can alter the situation, until the belief on 
this subject changes. Human belief says to mortals, 
" You are sick 1 " and this belief manifests itself as 
sickness. It is as necessary for a health-illusion, as for 
an illusion of sickness, to be instructed out of itself, 
into the understanding of what constitutes health ; for 
a change in either belief affects the physical condition. 

Erroneous belief is mental self-mesmeriBm. Change 
the belief, and that disappears which before seemeo 
to it real ; and whatever is accepted, in seit-me* 
place of the forsaken belief, now seems real. n,eTum - 
The only fact concerning any belief is, that it is 
neither Scientific nor eternal, but subject to change 
and dissolution. 

Faith is higher and more spiritual than belief. It is 
a chrysalis state of human thought, wherein spiritual 
evidence, contradicting the testimony of ma- p^ ^Khar 
terial senses, begins to appear, and Truth, thin beHet 
the ever-present, is becoming understood. Belief has its 
degrees of comparison. Some beliefs are better than 
others. Beliefs in Truth are better than beliefs in 
error, but no human beliefs are founded on the divine 
rock. They can be shaken; and until belief becomes 
faith, and faith becomes understanding, thought has little 
relation to the actual. 

A belief fulfils the illusive conditions of belief. Sick* 

ness, sin, and death are the realities of human belief. 




Life, Truth, and Love are the realities of Spirit, which 
dawn in faith, and glow full-orbed in the understanding. 
Sunshine As a cloud hides the sun it cannot extinguish, 
•ndcioQd. bo false belief silences for a while the voice 
of immutable harmony ; but it cannot destroy Science, 
armed with faith, hope, and understanding. 

What is termed material sense can only report lies 
about Being, whereas spiritual sense can only bear 
Truth's witness to the Truth. To material sense 

witness. j.j ie falsehood j B the fact, until this sense is 
corrected by Christian Science. 

Spiritual sense, contradicting the material senses, in- 
volves intuition, hope, faith, understanding, fruition, re- 
ality. Material sense involves the belief that mind is 
in matter. This human belief, alternating between a 
sense of pleasure and pain, between hope and fear, 
between life and death, never reaches beyond the boun- 
dary of the mortal, or the unreal. When the real is 
attained, which is announced by Science, joy is no longer 
a trembler, nor is hope a cheat. Spiritual ideas, like 
numbers and notes, start from Principle, and admit no 
materialistic beliefs concerning them. Spiritual ideas 
lead up to their divine origin, God, and the spiritual 

Angels are not etherealized human beings, evolving 
animal qualities in their wings ; but they are celestial 
Thought- visitants, flying on spiritual, not material, 
•"e^ 1 *- pinions. They are pure thoughts from God, 
winged with Truth and Love, no matter what their indi- 
vidualism may be. Human conjecture confers upon 
them its own forms of thought, marked with supersti- 
tious outlines, making them human creatures with sug- 

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gestive pinions ; bat this is only fancy. It has behind it 
no more reality than has the sculptor's thought when he 
carves bis statue of Liberty, which embodies his con- 
ception of an unseen quality or condition, but which has 
no physical antecedent reality, save in the artist's own 
observation and " chambers of imagery." 

My angels are exalted thoughts, appearing at the door 
of some sepulchre, where human belief has buried its 
fondest earthly hopes. With white fingers Our»ngelio 
they point upward to a new and glorified trust, ea88QBer> * 
a higher ideal of Life and its joys. Angels are God's 
impartations to man, — not messengers, or persons, but 
messages of the true idea of divinity, flowing into human- 
ity. These upward-soaring thoughts never lead mortals 
toward self or sin, but guide them to the Principle of all 
Good, whither every pure and uplifting aspiration tends. 
We should give earnest heed to these spiritual guideB. 
Then they will tarry with us, and we shall be found 
entertaining " angels unawares." 

Knowledge gained from material sense iB figuratively 
represented in Scripture as a tree, bearing the fruits of 
sin, sickness, and death. Ought we not then Knowledge 
to judge this knowledge, thus obtained, to be * nd Tru "- 
untrue and dangerous, since " the tree is known by its 
fruits " ? 

Truth never destroys its own idea. It is the Sub- 
stance, which cannot destroy its own reflection. Cor- 
poreal sense, or error, may hide Truth, health, harmony, 
and Science, as the mist obscures the sun or the 
mountain ; but Science, the sunshine of Truth, will 
melt away the shadow, and reveal the celestial 

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If man were solely a creature of the material senses, 
he would have no eternal Principle, and would be mu- 
table and mortal. Human logic is awry when 
it attempts to draw correct spiritual conclu- 
sions of life from matter. Finite sense has no true 
appreciation of infinite Principle, — God, — or of His 
infinite idea, or reflection, — man. The mirage, which 
makes trees and cities seem to be where they are not, 
illustrates the illusion of material man, who is not found 
in the image of God. 

So far as the Scientific statement of Being is under- 
stood, it can be proven ; and the true reflection of God — 
the real man, or the new man (as Paul has it) — will 
be brought to light. 

The temporal and unreal never touch the eternal and 
real. The mutable and imperfect never touch the im- 
n» tun mutable and perfect. The inharmonious and 
■ndwhest. aelf-destructive never touch the harmonious 
and self-existing. These opposites are the tares and 
wheat, which never really mingle, though (to mortal 
sight) they grow side by side until the harvest. In the 
harvest, Science separates the wheat from the tares, 
through the realization of God as ever present, and of 
man as reflecting the divine likeness. 

Spirit is God, or Soul. Soul, or Spirit, is not within a 
cranium or in matter. If it were so, God would have 
rho divine but one representative, that is, man, and man 
wfcction. woald (jg identical with God. The theory 
that soul, or spirit, dwells in matter is taught by theo- 
logians and physicians. This theory is pantheistic. 
Man reflects and expresses the divine Substance, or 
Mind ; but God is not in His reflection, any more than 

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man is in the mirror which reflects his image, or the 
sun is in the ray of light which goes ont from it. 
God is seen only in that which reflects Good, Life, 
Truth, Love, — yea, which manifests all God's attributes 
and power, even as the human likeness, thrown upon 
the mirror, repeats precisely the looks and actions of the 
object in front of it. 

Few persons comprehend what Science means by the 
word reflection. To himself, mortal and material man 
seems to be substantial ; but this is mere belief, or a false 
view of substance, and involves error. 

On the other hand, the immortal and spiritual man Is 
really substantial, and reflects the divine Substance, or 
Good, which mortals hope for. He reflects divine Life, 
Truth, and Love, which constitute the only real and 
eternal entity. This reflection is transcendental, only 
because the spiritual man's substantiality transcends 
mortal vision, and is revealed only through divine 

As God is Substance, and man also is the offspring of 
Substance, being made in the divine image and like- 
ness, man should wish for, and in reality has InTertad 
the Bubstance of Good. The belief that man i™«» 
has any other substance, or mind, is not spiritual. 
Mortal man seems to himself to be substance, but man 
is " image." Delusion arises from the false testimony of 
material sense, which, from a supposed standpoint out- 
side the focal distance of infinite Spirit, presents an 
inverted image of Mind and Substance, with everything 
turned upside down. 

This falsity presupposes soul to be an unsubstantial 
dweller in. material forms, and spirit and substance to 

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be material instead of immaterial. Immortality is not 
d^. bounded by mortality. Infinity is not com- 

passed by finiteneas. Principle is not to be 
found in fragmentary ideas. 

Mortal body and material man are delusions which 
spiritual understanding and Science explain. Yet the 
identic identity of the real man is not lost, but found, 
not lost. through this explanation; for the conscious 
infinitude of existence is thereby discerned, and remains 
unchanged. That man should lose aught, when he has 
all, is impossible. The notion that mind is in matter, 
and in the pleasures and pains, the sin, sickness, and 
death of matter, ia a mortal belief ; and this belief is 
all that will ever be lost 

Coutinuing our definition of man, let us remember 
that the harmonious and immortal man has existed 
Definition forever, and is always beyond and above the 
of man. mortal illusion of any life, substance, and 
intelligence as existent in matter. This statement is 
based on fact, not fable. The Science of Being re- 
Teals man as perfect, even as the Father is perfect ; 
because the Soul, or Mind, of man is God, the divine 
Principle of all being, and the real man is governed 
by this Soul, instead of sense, by the law of Spirit, not 
of matter. 

God is Love. He is therefore divine Principle, and 
man is God's image and likeness. His true conscious- 
ness is therefore in the mental, not the bodily likeness. 
Indeed, the body present* no proper likeness of divinity, 
though mortal mind would fain have us so believe. 

Even in Christian Science, reproduction, by Spirit's 
individual ideas, is but the reflection of the creative 

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power of the Principle underlying those ideas. The 
reflection, through mental propagation, of the multi- 
tudinous forms of Mind which people the ^^ 
realm of the real, is controlled by Mind, which 
is their Principle. This multiplication comes from no 
power of propagation in themselves or in matter. 

The minutise and grandeur of lesser individualities re- 
flect the one divine Individuality. They are compre- 
hended in Soul and formed by Spirit, not by material 
sensation. Whatever reflects Life, Truth, and Love is 
spiritually conceived and brought forth. All the vanity 
of the ages can never make both these contradictions 
true. Divine Science lays the axe at the root of the 
illusion that life, or mind, is in the material body ; and 
it will eventually destroy this illusion, through the self- 
destruction of all error, and a beatified understanding 
of the Science of Life, which overcomes death. 

A decided error is the belief that pain and pleasure, 
life and death, holiness and unholineBB, mingle e^j 
in man ; and that mortal, material man is the <teBa * i - 
likeness of God." 

God, without the image and likeness of Himself, 
would be a nonentity, or Mind unexpressed. God 
would be without a witness or proof of His 
own nature. Spiritual man is the idea of God, 
an idea which cannot be lost, or separated from its di- 
vine Principle. When the evidence before the material 
senses yielded to spiritual sense, the apostle declared 
that nothing could alienate him from God, from the 
sweet sense and presence of Life and Truth. 

It is ignorance and belief alone, based on a material 
new of things, which hide spiritual beauty and goodness. 

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Understanding this, Paul said : " Neither life nor death, 
nor things present nor things to come, nor height nor 
in«e bt« depth, nor any other creature, shall be able 
ipiritoaiity. to separate us from the love of God." This 
is the doctrine of Divine Science : that divine Lore can- 
not be deprived of its manifestation, or object; that 
joy cannot be turned into sorrow, for sorrow is not the 
master of joy ; that Good can never produce evil, nor 
Life result in death. The perfect man — governed by 
God, his perfect Principle — has immortality, sinless- 
nesB, and everlasting bliss. 

Harmony is produced by its Principle, is controlled by 
it, and abides with it. Divine Principle is the Life of 
Man mnd man. His happiness is not, therefore, at the 
hii music. disposal of physical sense. Truth is not con- 
taminated by error. Harmony in man is as beautiful as 
in music, and discord is unnatural and repellent. 

The principle of music governs tones. If mortals 
caught harmony through the ear — a material sense — 
they would lose it again, if time or accident robbed them 
of hearing. To be master of chords and discords, musi- 
cal science must be understood. Left to the decisions 
of material sense, music is liable to be misapprehended, 
and run into confusion. Controlled by belief, instead of 
understanding, it is, must be, imperfectly expressed. 
So man, not understanding Science, — thrusting aside 
his divine Principle as incomprehensible, — is aban- 
doned to conjectures, left in the hands of ignorance, 
placed at the disposal of illusions, subjected to the 
same material sense which creates discord. A discon- 
tented, discordant mortal is no more a man than discord 
is music. 

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A picture in the camera, or a face reflected in the 
mirror, is not the original, though resembling it. Man, 
in the likeness of his Maker, reflects the cen- Human 
tral light of Being, the invisible God. As rafl «' ioa - 
there is no corporeality in the mirrored form, which ia 
but a reflection, so man, like all things else, belongs to 
God, and his Life is in the Principle above him, not in 
man's own body. 

Gender also is a quality, a characteristic of mind, not 
of matter. Man is not a creator, though he reflects 
Mind's creations, which constitute the under- 
lying reality of Science. " Then answered 
Jesus and said unto them : Verily, verily I say unto you, 
the Son can do nothing of himself, but what he seeth the 
Father do ; for what things soever He doeth, these also 
doeth the Son likewise." 

The inverted images presented by the senses, the de- 
flections of matter, as opposed to the Science of spiritual 
reflection, are all unlike Spirit. In the illu- inverted 
sion of life that is here to-day and gone to- ,mt w- 
morrow, man would be wholly mortal, were it not that 
Love, the divine Principle gained through Divine Science, 
destroys all error and brings Immortality to light. Be- 
cause man is the reflection of his Maker, he is not sub- 
ject to birth, growth, maturity, decay. These mortal 
dreams are of human origin, not divine. 

The Sadducees reasoned falsely about the resurrec- 
tion ; but not so blindly as the Pharisees, who believed 
error to be as immortal as Truth. The Phari- j ew j BQ 
sees thought they could raise the spiritual from Tiew8- 
the material. They would first make life result in 
death, and then resort to death to reproduce spiritual 

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life. Jesus taught them how death was to be over- 
come by spiritual Life, and demonstrated this beyond 

Life demonstrates Life. The immortality of Soul 
makes man immortal. If God, who is the Soul of man, 
Divinity were parted for a moment from His reflection, 
childless. man, during that moment there would be no 
divinity reflected. The Ego would be unexpressed, and 
the Father would be childless, — no Father. 

If Soul and its representative, man, unite only for a 
period, to be then separated, as by a law of divorce, to 
be brought together again at some uncertain future time, 
and in a manner unknown, — and this is the general 
religious opinion of mankind, — we are left without a 
rational proof of immortality. But man cannot he 
separated for an instant from God, whom ho reflects. 
Science proves man's existence to be intact. 

The myriad forms of mortal thought, made manifest 
as matter, are not more distinct or real to the mate- 
Thought- r ' a ' senses t' ian are the Soul-created forms to 
fc™». spiritual sense, wherein Life is permanent. 

Undisturbed amid the jarring testimony of the material 
senses, Science, still enthroned, is unfolding to mortals 
the immutable, harmonious, divine Principle, Life and 
its idea, — the universe, present and eternal. 

Is God's man, spiritually created, material and mortal? 
Did he originate in nothingness and dust, and spring 
Eeptiltao from matter instead of Spirit ? The parent 
demand. f ^j human discord was the Adam-dream, 
the deep sleep, oblivion, and illusion, portrayed in the 
illusion that life and intelligence originate from and pass 
into matter. This pantheistic error, first called the 

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terpent, insists still upon the opposite of Truth, saying, 
" I will make you as gods ; " that is, I will make error 
itself to be as real and eternal as Truth. 

Error affirms itself in mind, and declares that there is 
more than one Mind. Error says : There shall be lords 
and gods many. I declare that God makes minds and 
spirits, and makes them both evil and good. Truth shall 
change sides, and be the opposite of Spirit. I will put 
spirit into what I call matter, and it shall seem to have 
life, as much as God, Spirit, who is Life. 

This error has led to bad results. Its life is found to 
be not Life, but only a transient sense of existence, 
which ends in death. Error charges its lie „ . 

_ , _ _. , "? . B»d result*. 

to Troth, and says : The Lord knows it. 
He has made man mortal and material, out of matter 
instead of Spirit. Thus error partakes of its own evil, 
and utters its Amen. If we regard mind as both good 
and evil, every supposed material pain and pleasure 
seems'normal, a portion of God's plan of creation, and 
weighs against our course Spiritward. 

When the divine Mind made man, that Mind gave 
him dominion over all the earth. He was not created 
from a material basis, or bidden to obey ma- Higher 
terial laws which Spirit never made. His »«•**«■ 
government is in the higher law of Mind, in spiritual 

Above error's awful din, blackness, and void, the voice 
of Truth still calls : " Adam, where art thou ? Con- 
sciousness, where art thou ? Art thou dwell- Th8 ^.t 
ing in the belief that Mind is in matter, and i ue ' tl0n ' 
that evil is mind ? or art thou in the living faith that 
there can be no other mind but God, and keeping His 

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commandment?" Until the lesson is learned that God 
is the only Mind governing man, mortal belief will be 
afraid, as it was in the beginning, and will hide from 
the demand, " Where art thou?" This awful demand, 
"Adam, where art thou?" is met with the admission, 
from the head, heart, stomach, blood, nerves : Lo, here 
am I, looking for happiness and life in the body, but 
finding only an illusion of pleasure, pain, sin, sickness, 
and death. 

The Soul-inspired Patriarchs heard the voice of Truth, 
and talked with God as consciously as man talks with 

Jacob was alone, wrestling with error, — struggling 
with a mortal sense of life, substance, and intelligence 
Wrestling aa existent in matter, with its false pleasures 
of Juab. 3^ p ft i n9) — when an angel, a message from 
Truth and Love, appeared to him, and smote the sinew, 
or strength, of his error, till it became powerless ; and 
thereby Truth, being understood, gave him spiritual 
strength in this Peniel of Divine Science. Then said the 
spiritual evangel : " Let me go, for the day breaketh ; " 
that is, The light of Truth and Love dawns upon thee ; 
but the Patriarch, perceiving his own error and need of 
help, did not loosen bis hold upon this glorious light until 
his nature was transformed. When Jacob was asked, 
M What is thy name ? " he straightway answered ; and 
then his name was changed to Israel, for " as a prince" 
had he prevailed, and had " power with God and with 
men." Then Jacob questioned his deliverer, " What is 
thy name ?" but this appellation was nameless and with- 
held, for the messenger was not a corporeal being, but 
an incorporeal importation of God to man, which, to use 

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the word of the Psalmist, restored his Soul, — gave him 
the true sense of Being, and rebuked his material sense. 

The result of his struggle thus appeared. He had 
conquered material error with the understanding of 
Spirit and spiritual power. This changed the 
man. . He was no longer called Jacob, but 
Israel, — a Prince of God, or a Soldier of God, who had 
fought a good fight. He was to become the father of 
those who followed his demonstration of the power of 
Spirit over the material senses, through earnest striving; 
and the children of earth who followed his example were 
to be called the Children of Israel, until the Messiah 
should rename them. If these children should go 
astray, and forget that Life is God, Good, and Good is 
not in elements which are the opposite of Spirit, and 
thus lose the divine power which heals the sick and 
sinful, they were to be brought back through great 
tribulation, and led to deny material sense, even as the 
Gospel teaches. 

The Science of Being shows it to be impossible for 
infinite Soul to he in a finite body, and man to be a 
separate intelligence from his Maker. It is a 0ntnfts 
self-evident error that there can be such a wlUl a ° a - 
reality a0 organic animal or vegetable life, when it 
always ends in death; for Life is never for a moment 
extinct, is never structural or organic, and is never 
absorbed or limited by its own formations. 

The artist is not in his painting. The picture is his 
thought evolved. The human belief fancies that it 
delineates thought on matter; but what is Tht,p»iDtw 
matter ? Did it exist prior to thought ? Mat- ™ d i» tar - 
ter is made up of supposititious mortal mind-force, but 

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all might is divine Hind. Thought will finally, be under 
stood and seen in all form, substance, and color, hat with- 
out material accompaniments. The potter is not in the 
clay ; else the clay would hare power over the potter. 
God is His own infinite Hind, and governs all. 

Day may decline and shadows fall, but darkness flees 
when the earth has again turned upon its axis. The 
immor- sun is not affected by the revolution of the 
t "™'" earth. So Science reveals Soul as God, un- 
touched by Bin and death, as the central Life and Intelli- 
gence, around which circle harmoniously all things in 
the systems of Mind. 

Soul changeth not We are commonly taught that 
there is a human soul which sins, and is lost spiritually, 
— that soul may be lost, and yet is immortal. 
If Soul could sin, Spirit would be material 
instead of spiritual. It is the thought, or motive, of 
material sense which sins. If Soul Binned, Soul would 
die. Sin is the element of self-destruction, and spiritual 
death is oblivion. Then the annihilation of Spirit wonld 
be inevitable. The only Life is Spirit, and if Spirit loses 
Life as God, Spirit hath no other existence, and would 
become nothingness. 

Soul, or Mind, is not seen by a corporeal sense, be- 
cause it is Spirit, which physical sight cannot discern. 
There is neither growth, maturity, nor decay in Soul 
These errors are the mutations of sense, the varying 
clouds of mortal belief, which hide the Troth of Being. 

What is termed mortal mind, or evil spirit, — erring, 
sinning, and dependent on matter for manifestation and 
life, — is not Mind. All that Mind is, or hath made, ia 
good, and He made all ; hence there is no eriL 

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Soal ib immortal because it is Spirit, with no element 
of self-destruction. Is man lost spiritually? No, he 
can only be lost materially. All sin is of the 
flesh. It cannot be spiritual. Sin exists only ™ 7 ' 

so long as the material illusion remains. It is the 
sense of sin, and not the sinful soul, which must be 

Through false estimates of soul as dwelling in sense, 
and mind as dwelling in matter, belief strays into a 
sense of temporary loss or absence of soul, sanlim- 
Thia state of error is the mortal dream of life P 80 ™ 111 "- 
and substance as existent in matter, and is directly 
opposite to the immortal reality of Being. So long as 
we believe that soul can sin, or that immortal Soul is in 
mortal body, we can never understand the Science of 
Being. When humanity does understand this Science, 
it will become the law of Life to man, — even the 
higher law of Soul, which prevails over material sense, 
through harmony and immortality. 

The objects cognized by the physical senses have not 
the reality of Substance. They are only what mortal 
belief calls them. As mortals lay off a false sense of 
life, substance, and intelligence, — matter, sin, and mor- 
tality lose all supposed consciousness or claim to life or 
existence. But the spiritual, eternal man is not touched 
by these phases of mortality. " 

How true it is that whatever is learned through ma- 
terial sense must be lost because it is reversed by the 
facta of Science. That which material sense g^^ 
deems shadow is found to be Substance. What «"■»»■ 
it deems substantial becomes nothingness, when the 
sense-dreams vanish, and reality appears. 

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The senses look on & corpse, not as man, but simply 
as matter. Men say, " The body is dead ; " but this 
death is the departure of a mortal mind, and not of 
matter. The matter is there still. The consent of that 
mortal mind to depart occasions its departure ; yet yon 
say that matter has died. 

People go into ecstasies over the idea of a corporeal 
Jehovah, though with scarcely a spark of lore in their 
Foolish hearts ; yet God i* Love, and without God, 
•cbucms. immortality cannot appear. Mortals try to 
believe without understanding Truth, yet God is Truth. 
Mortals claim that man must die, when his divine Prin- 
ciple is ever-present Life. Mortals believe in a finitely 
human God ; when God is Love, that must be demon- 
at rated. 

Our theories are based on finite premises, which can- 
not penetrate beyond matter. A limited sense of God 
shallow aQ d of man's capabilities necessarily limits 
theories. faith and hinders understanding. It divides 
faith and understanding between matter and Spirit, the 
finite and the Infinite, and so turns away from the In- 
finite and healing Principle to the inanimate drug. 

Jesus' spiritual origin, and his demonstration of divine 
Principle, richly endowed him, and entitled him to son- 
The one SD 'P * D Science. He was the son of a virgin, 
anointed. The term Christ Jesus, or Jesus the Christ 
(to give the full and proper translation of the Greek), 
may be rendered " Jesus the anointed," — Jeaus the 
God-crowned, or the divinely royal man ; as it is said 
of him in the first chapter of Hebrews : 

Therefore God, even thy God, hath anointed thee 
With the oil of gladness above thy fellows. 

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To this agrees another passage in the same chapter, 
which refers to the Son as " the brightness of His 
[God's] glory, and the express [expressed] image of His 
personality [infinite Mind]." 'it is noteworthy that the 
phrase express image, in the Common Version, is, in the 
Greek Testament, character. Using this word in its 
higher meaning, we may assume that the author of this 
remarkable epistle regarded Christ as the Sou of God, 
the royal reflection of the Infinite ; and the cause given 
for the exaltation of Jesus, Mary's son, was that he 
" loved righteousness and hated iniquity." The passage 
is made even clearer in the translation of the late George 
R. Noyes, D.D., " Who, being a brightness from His 
glory, and an image of His Being." 

Jesus of Nazareth was the moat Scientific man that 
ever trod the globe. He plunged beneath the material 
surface of things, and found their spiritual j,—,*, 
cause. To accommodate himself to imma- Scientist. 
ture ideas of spiritual power, — for spirituality was pos- 
sessed only in a limited degree, even by his disciples, — 
Jesus called the body, which by this power he raised 
from the grave, " flesh and bones." To show that the 
Substance of himself was Spirit, and the body no more 
perfect because of death, and no leBs material until the 
Ascension (his further spiritual exaltation) made it so, he 
waited until the mortal, or fleshly, sense had relin- 
quished the belief of substance-matter, and spiritual sense 
had quenched all earthly yearnings. Thus he found the 
eternal Ego, and proved that he and the Father were in- 
separable as Principle and Idea. Then it wub that our 
Master gained the solution of Being, demonstrating the 
existence of but one Mind, without a second or equal. 

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The Jews, who sought to kill this man of God, showed 
plainly that their material views were the parents of 
The bodily their wicked deeds. When Jesus spake of re- 
nuurrection. producing his body, — knowing, as he did, that 
Mind was the builder, — and said, "Though you destroy 
this temple, yet will I build it again," they thought he 
referred to their material Temple, instead of his body. 
To such materialists, Spirit, or God, seemed a spectre, 
unseen and unfamiliar ; and the body, which they laid 
in a sepulchre, seemed to be substance. This material- 
ism lost sight of the true Jesus ; but the faithful Mary 
saw him, and he presented to her, more than ever be- 
fore, the true idea of Life and Substance. 

Because of mortals' material and sinful belief, the 
spiritual Jesus was imperceptible to them. The higher 
his demonstration of Divine Science carried the problem 
of Being, aud the more distinctly he uttered the demands 
of its Principle, Truth, and Love, the more odious 
he became to sinners, and to those depending on doc- 
trines and material laws, to save them from sin and sick- 
ness, and submissive to death as the inevitable law of 
matter. Jesus proved them wrong by his resurrection, 
and said : " Whosoever liveth, and believeth in me, shall 
never die." 

That saying of our Master, " 1 and my Father are one," 
separated him from the scholastic theology of the rabbis. 
Hebrew His better understanding of God was a rebuke 
toeol °87- to them. He knew of but one Mind, and laid 
no claim to any other. He knew that the Ego was 
Mind, instead of body, — that matter, sin, and evil were 
not Mind ; and his understanding of this Divine Science 
brought upon him the anathemas of the world. 

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The opposite and false views of the people hid from 
their eyes Christ's sonship with God. They could not 
discern Mb spiritual existence. Their carnal The true 
minds were at enmity with it. Their thoughts KnM P- 
were filled with mortal error, instead of God's spiritual 
idea as presented by Christ JeBus. The likeness of God 
we lose sight of through sin, which beclouds the spiritual 
sense of Truth ; and we only regain this likeness when 
we subdue sin, and regain man's heritage, and the liberty 
of the sons of God. 

Jesus' spiritual origin and understanding enabled him 
to demonstrate the facts of Being, — to prove, irrefu- 
tably, how spiritual Truth destroys material immaculate 
error, heals sickness, and overcomes death. «"" !e P ,lon - 
The divine conception of Jesus pointed to this Truth, 
and presented an illustration of creation. The history 
of Jesus shows him to have been more spiritual than all 
other earthly personalities. 

Wearing in part a human form (that is, as it seemed 
to mortal view), being conceived by a human mother, 
Jesus was the mediator between Spirit and the 
flesh, between Truth and error. Explaining ' 8 "" p ' 
and demonstrating the way of Divine Science, he be- 
came the way of salvation to all who accepted his 
word, that mortals might learn of him and escape from 
evil. The true man being linked by Science to his Maker, 
mortals need only turn from sin, and lose sight of mate- 
rial selfhood, to find the real man and his relation to 
God, and recognize the divine sonship. Christ was man- 
ifested through Jesus to prove the power of Spirit over 
the flesh, — to show that Truth is made manifest upon 
the human mind and body, healing sickness and sin. 

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Jesus presented this true idea of God. Hence the 
warfare between this spiritual idea and perfunctory 
Spirituality religion, between spiritual clear-sightedness 
indelible. gQJ fog blindness of popular belief, which led 
to the conclusion that the spiritual idea could be killed 
by crucifying the flesh. The Christ-idea, or the Christ- 
man, rose higher to human view because of the cruci- 
fixion, and thus proved that Truth was the master ol 
death. Christ represented the indestructible man, whom 
Spirit creates, constitutes, and governs. Thus he illus- , 
trated that blending with the Maker which gives man 
dominion over all the earth. 

The idea of God, presented by Jesus, was scourged 
in person and rejected in Principle ; and man was ac- 
sptritual counted a criminal who could prove God's 
deadlier. powerful reality by healing the sick, casting 
out error, spiritualizing materialistic beliefs, raising the 
dead, — dead in trespasses and sins, resting on the basis 
of matter, and blind to the perception of Spirit, or 

He uttered things which had been " secret from the 
foundation of the world," — ever since knowledge 
usurped the throne of the creative Principle, and insisted 
on the might of matter, the force of falsity, the insignifi- 
cance of spirit, and proclaimed an anthropomorphic 

Whosoever lives the life of Jesus, in this century, 
declares the reality of Christian Science, and will drink 
The cup most deeply of his Master's cup. Resistance 
udunwn. (^ TrutQ wiI j naunt h ; 9 Btep8j an(J he wi u j n . 

cur the hatred of error, till " Wisdom is justified of her 
children." These blessed benedictions rest upon Jesus' 

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followers: "If the world hate yon, ye know that it 
hated me before it hated you;" "Lo, I am with you 
always," — that is, not only in all time, but in all ways, 
or conditions. 

The individuality of our Master was no less tangible 
because it was spiritual, and because his Life was uot at 
the mercy of matter. This understanding made hint 
more real, more formidable in Truth, and enabled him 
to triumph over death, and present himself to his dis- 
ciples, after his resurrection from the grave, as the 
self-same Jesus whom they had loved before the tragedy 
on Calvary. 

To the materialistic Thomas, looting for the ideal 
Saviour in matter instead of in Spirit, and to the evi- 
dence of the senses and the body, more than Material 
to Soul, for an earnest of immortality, — to ■ kB P till,in - 
him Jesus furnished the proof that he was unchanged 
by the crucifixion. To this dull and doubting disciple 
Jesus therefore remained a fleshly reality, so long as he 
remained an inhabitant of the earth. Nothing but a 
display of matter could make existence real to Thomas. 
For him to believe in matter was no task ; hut for him to 
conceive of the substantiality of Spirit — to know that 
nothing can rule out Mind and Immortality, wherein 
Spirit reigns — was more difficult. 

Corporeal senses define diseases as realities ; but the 
Scriptures declare that Mind makes all, even while 
these senses are saying that matter causes d™™ 
disease, and immortal Mind cannot heal it. vatti - 
Mortal sense supports all that is untrue, selfish, or de- 
baaed. It would put soul into soil, life into limbo, 
and doom all things to decay. We must put to si 

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lence this lie of material sense, with the Truth of spin 
itual sense. We must cause the error to cease that 
brought sin and death, and would shut out the pure 
sense of omnipotence. 

Is the sick man sinful above all others ? No ! hot 
so far as he is discordant, he is not the idea of God* 
SickDew do Weary of their material beliefs, whence come 
proof of an. B0 muca sorrow, mortals grow more spiritual, 
as the error — or belief that life is in matter — yields 
to the hope of spiritual existence. 

The Science of Mind deals with disease as error, and 
heals with Truth. Medical science treats disease as if 
it were real and right, and heals it, or attempts to heal 
it, with matter. Material methods are temporary, and 
have never elevated mankind. 

The governor is not subject to be governed. In Sci- 
ence man is governed by his Principle, as numbers are 
Principle by their law. Intelligence does not originate 
in numb*™. j n ni]m b erB) but iH manifested through them. 
The body does not include soul, but manifests a false 
sense of soul. The delusion that there is life in matter 
has no kinship with the Life supernal. 

It is not Scientific to examine the body, in order to 
ascertain if we are in health, and learn our life-pros- 
pects ; because this is to infringe upon God's 
government. To employ drugs for the cure 
of disease shows a lack of faith in God, the divine Prin- 
ciple of all harmony ; but if your faith, or understanding, 
Is insufficient to demonstrate Divine Science, your lowor 
appeal is to the general faith in material means, and this 
must finally be outgrown. 

Incorrect reasoning leads to practical error. The 

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wrong thought should be arrested before it can be made 

The varied doctrines and theories which preBuppOBe 
life and intelligence to exist in matter are so many 
ancient and modern mythologies. Mystery, 
miracle, and error will disappear when it be- 
comes fairly understood that Spirit controls the body, 
and that man should have no other mind but God. 

The Divine Science taught in the original language 
of the Bible came through inspiration, and needs inspi- 
ration to be understood. Hence the miaap- serf-ta^ 
prehension of its spiritual meaning, and the n"" 1 ™" 1 - 
mia interpretation of the Word, in some instances, by 
uninspired writers, who were only writing down what 
au inspired teacher had said. A misplaced word changes 
the sense and misstates the Science of the Scriptures ; 
as, for instance, to name Love as merely an attribute 
of God ; but we can, by special and proper capitalization, 
speak of the love of Love, meaning thereby what the 
Beloved Disciple meant in one of his epistles, when he 
said, " God is Love." Likewise we can speak of the 
truth of Truth, and the life of Life ; for Christ plainly 
declared, " I am the Way, the Truth, and the Life." 

Metaphors abound in the Bible, and names are often 
expressive of spiritual ideas. The most distinguished 
theologians in Europe and America agree that interior 
the Scriptures have both a spiritual and lit- ae " ila s- 
era! meaning. In Smith's Bible Dictionary it is said: 
"The spiritual interpretation of Scripture must rest 
upon both the literal and moral ; " and in the learned 
article on Noah, in the same work, the familiar text, 
Genesis vi. 8, " And the Lord said, My Spirit shall not 



always strive with man, for that he also is flesh," Is quoted 
as folIowB, from the original Hebrew : " And Jehovah 
said, My Spirit shall not forever rule [or be humbled] in 
men, seeing that they are [or, in their error they are] but 
flesh." Here the original text declares plainly the spir- 
itual fact of Being, even man's eternal and harmonious ex- 
istence as idea, instead of matter (however transcenden- 
tal appears such a thought), and avers that this fact was 
not forever to be humbled by the belief that man is flesh 
and matter, for according to that error he is mortal. 

The one important interpretation of Scripture is the 
spiritual. For instance, the text, " In my flesh shall I 
job, on the see God," gives a profound idea of the divine 

resurrection. pQwer to heftl the jjfc of the fleah> &ud eQ . 
courages mortals to hope in Him who healeth all our 
diseases; whereas this passage is continually quoted 
as if Job intended to declare that if disease and worms 
destroyed his body, yet in the latter days he Bhould 
.stand in celestial perfection before Elohim, though still 
clad in material flesh, — an interpretation which is just 
the opposite of the true, as may be seen by studying the 
Book of Job. As Paul says, in his First Epistle to the 
Corinthians, " Flesh and blood cannot inherit the King- 
dom of God." 

The Hebrew Lawgiver, slow of speech, despaired of 
making the people understand what should be revealed 
Egyptian *° n > m ' When he was led by Wisdom to 
«*pent». eas ^ ,j own jji 8 r od, and he saw it become a 
serpent, Moses fled before it; but Wisdom bade him 
coine back and handle the serpent, and then his fear 
departed. In this incident was Been the actuality of 
Science. Matter was shown to be a belief only. The 

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serpent, under Wisdom's bidding, became 8 symbol of 
strength, a staff upon which to lean. The illusion of 
Hoses lost its power to alarm him, when he discovered 
that what he apparently saw was really but a different 
phase of mortal belief. 

It was Scientifically established that leprosy was a 
creation of mortal mind, and not matter, when Moses 
first put his hand into his bosom, and drew it 
forth, white as snow with the dread disease, pr °" 7 ' 
and presently restored his hand to its natural condition, 
by the same simple process. God had lessened bis fear 
by this proof in Christian Science, and the inward voice 
became to him the voice of God, which said : " It shall 
come to pass, if they will not hear thee, neither hearken 
to the voice of the first sign, that they will believe the 
voice of the latter." And so it was in the coming 
centuries, when the Science of Being was demonstrated 
by Jesus, who showed his students the power of Mind, 
by changing water into wine, and taught them how to 
handle serpents unharmed, to heal the sick, and cast out 
error. Then they understood the supremacy of Spirit 

When we change the standpoints of life and intelli- 
gence from a material to a spiritual basis, we shall gain 
the perfect Life, or control of Soul over sense, standpoint! 
and receive Christianity, or Truth, in its di- " d clim "* 
vine. Principle. This must be tbe climax, before har- 
monious and immortal man is fully understood, and his 
capabilities shown. It is highly important — in view of 
the immense work to be accomplished before this recog- 
nition of Divine Science can come — to turn our thoughts 
in this direction, that finite belief may be prepared to 
relinquish its error. 

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Mao's wisdom finds no satisfaction in sin, but cor- 
poreal sense finds pleasure therein. The drunkard 
thinks he enjoys drunkenness ; and you can- 
not make the inebriate leave his besottedness, 
until his physical sense of pleasure yields to a higher 
sense. Then he turns from his cups, as the startled 
dreamer who wakens from an incubus incurred through 
the pains of distorted sense. A man who likes to do 
wrong — finding pleasure in it, and refraining from it 
only through fear of consequences — is neither a safe 
temperance-man iior a reliable religionist. 

The sharp experiences of belief in the supposititious 
life of matter, as well as our disappointments and cease- 
wwineu l e8a woes, turn us, like tired children, to the 
«f «ror. arms of divine Love. Then we begin to learn 
Life, in Divine Science. Without this process of weaning, 
" who by searching can find out God 1 " It is easier to 
desire Truth than to rid one's self of error. Mortals 
may seek the understanding of Christian Science, but 
they will not be able to glean from it the facts of Being, 
without laboring for them. This strife consists in the 
endeavor to destroy error of every kind, and possess no 
other mind but God. 

Through the wholesome chastisements of Love, we are 
helped onward in the march towards righteousness and 
Bright purity, which are the landmarks of Science. 

outlook. Pausing before the infinite tasks of Truth, we 
rest for a moment Then we push onward, until bound- 
less thought walks enraptured, and conception uncon* 
fined is winged to reach the divine glory. 

In order to ppprehend more, we must put into prac- 
tice what we already know. We must recollect that 

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Truth is demonstrable, when understood, and that it is 
not understood until demonstrated. If " faithful over a 
few things," we shall be made " rulers over The loM 
many ; " but the one unused talent decays and * ai 8 * iD * 
is lost. When the sick or the sinful awake to realize 
their need of what they have not, they will be receptive 
of Divine Science, which gravitates, towards Soul and , 
away from material sense, removes thought from the 
body, and elevates even mortal mind to the contempla- 
tion of something better than disease or sin. The true 
idea of God gives the true understanding of Life and 
Love, robs the grave of its victory, takes away all sin, 
and the delusion that there are other gods, and destroys 

The influence of Christian Science is not so much seen 
as felt The " still, small voice " of Truth is uttering 
itself. We are either turning away from this atitine«» 
utterance, or we are listening to it and going » nd P""* 1 ?- 
up higher. Willingness to become as a little child, and 
to leave the old for the new, renders thought receptive 
of the advanced idea. Gladness to leave the old land- 
marks, and joy to see them disappear, — this disposition 
helps to precipitate the ultimate harmony. The purifi- 
cation of sense and self is a proof of progress ; for none 
bat " the pure in heart shall see God." 

Unless the harmony and immortality of man are be- 
coming more apparent, we are not gaining the true ides 
at God ; and the body will reflect what gov- jj«m>w 
ems it, whether it be Truth or error, Under- P» thw, y- 
standing or belief, Spirit or matter. Therefore " acquaint 
thyself now with God, and be at peace." Be watchful, 
sober, and vigilant. The way is strait and narrow, which 



leads to the understanding that God is Life. It is a 
warfare with the flesh, wherein we must conquer sin, 
sickness, and death, either now or hereafter, but certainly 
before we can reach the goal of Spirit, or Life, as God. 

Paul was not at first a disciple of Jesus, but a per* 
eecutor of his followers. When the Truth first ap- 
BttndDeM peared to him in Science he was blind, and his 
uid eight. blindness was felt ; but spiritual light soon en- 
abled him to follow the example and teachings of Jesus, 
healing the sick and preaching Christianity throughout 
Asia Minor, Greece, and even in imperial Rome. 

Paul writes, " If Christ [Truth] be not risen, then is 
my preaching vain ; " that is : If this idea of the su- 
premacy of Spirit, which is the true conception of Being, 
come not to your thought, you cannot be benefited by 
what I say. 

Jesus said substantially, " He that believeth in me 
sball not see death ; " that is : He who perceives the 
Abiding true idea of Life loses all sense of death. He 
■a Life. w jj ua8 jj, e right ^ea of Good loses his sense 
of evil, and by reason of this is ushering himself into 
the undying realities of Spirit. Such an one abideth in 
Life, — Life obtained not of the body, incapable of sup- 
porting Life, but of Truth, developing its own immortal 
idea. Jesus gave the true idea of Life, which results 
in infinite blessings to mortals. 

In Colossians (iii. 4) Paul writes : " When Christ, who 
is our Life, shall appear [be manifested], then shall ye 
Indratnict- also appear [be manifested] with him in glory." 
ibis Being. -^Tien spiritual Being is understood in all its 
perfection, continuity, and might, then shall we be like 
Christ. The real meaning of the apostolic words is this! 

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Then shall man be found perfect as the Father, inde- 
structible in his Life, " hid, with Christ, in God," There 
human sense hath not seen it, — safe in divine Love. 

Paul had a clear sense of the demands of Truth upon 
mortals, physically and spiritually, when he said : " Pre- 
sent your bodies a living sacrifice, holy, ac- gacriudai 
ceptable unto God, which is your reasonable h * 1 B hta * 
.service.'* Bat can he who is begotten of the beliefs of the 
flesh, or serves them, ever reach, in this world, the divine 
heights of his Master ? The time cometh when the spirit- 
ual origin of man, the Science which ushered Jesus into 
human presence, will be understood and demonstrated. 

When first spoken in any age, Truth, like the light, 
" shineth in darkness, and the darkness comprehendeth 
it not." A false sense of life, substance, and mind hides 
the divine possibilities, and conceals Scientific demon* 

If we wish to follow Christ, Truth, it must be in the 
way of his appointing. Jesus said, " The works that I 
do, ye shall do." He who would reach the hoi of 
source, and find the divine remedy for every 8oisnc *- 
ill, most not try to climb the bill of Science by some 
other road. All nature teaches love to God ; but we 
cannot love Htm supremely, and set our whole affec- 
tions on spiritual things, while loving the material, or 
trusting to it more than to the spiritual. 

We must forsake the foundation of material systems, 
however time-honored, if we would gain the Christ as 
our only Saviour. Not partially, but fully, this healer 
of mortal mind was the healer of the body. 

The purpose and motive to live aright can be gained 
to-day. These points won, you have started as yon 

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should. You have begun at the numeration-table of 
Christian Science, and nothing but' wrong intention 
can hinder your advancement. Working and praying, 
with true motives on your part, your Father will open 
the way. " Who did hinder you, that you should not 
obey the Truth?" 

Saul of Tarsus only beheld the way — the ChriBt, at 
Truth — when hiB uncertain sense of right yielded to a 
St. Paul's spiritual sense, which is always right. Then 
conversion. ^ man wag Gauged. Thought assumed a 
nobler outlook, and his life became more spiritual. Then 
Paul learned the wrong he had done in persecuting Chris- 
tians, whose religion he had not understood. He beheld 
for the first time the true idea of Love, and learned a 
lesson in Divine Science. 

Reform comes by understanding that there is no abid- 
ing pleasure in evil ; and also by gaining an affection 
for goodness according to Science, which re- 
veals the immortal fact that neither pleasure 
nor pain, appetite nor passion, exist in or of matter, 
while divine Mind can and does destroy the false sense 
of pleasure and of fear, and all the appetites of the 
human mind. 

What a pitiful sight is malice, finding pleasure in re* 
venge ! Evil is sometimes a man's highest conception 
inuweof of rigkt> until his grasp on goodness grows 
Uw T&wt. stronger. Then he loses pleasure in wicked- 
ness, and it becomes his torment. The way to escape 
the misery of sin is to cease sinning. There is no other 
way. Sin is the image of the beast, to be effaced by 
the sweat of agony. It is a moral madness, which rushea 
forth to clamor with midnight and tempest. 



To the physical senses, the strict demands of Christian 
Science seem peremptory ; but mortals are strictest 
hastening to learn that Life is God, or Good, demMlli *- 
and that evil has rightly neither place nor power in 
the human or divine economy. 

Fear of punishment never made man truly honest. 
Mural courage is requisite to meet the wrong and pro* 
claim the right. But how shall we reform the Moral 
man who has more animal than moral cour- coun &>- 
age, who has lost the true idea of Soul ? Through silent 
argument, convince the mortal of his mistake in seeking 
such means for procuring happiness. Perhaps reason is 
the most active human faculty. Let that inform the sen- 
timents, and awaken the man's dormant sense of moral 
obligation ; and by degrees he will learn the nothingness 
of the pleasures of human sense, and the grandeur and 
bliss of a diviner sense, superior to matter. Then he not 
only will be saved, but is saved. 

Mortals suppose they can live without goodness, when 
God ib Good, the only real Life. What is the result ? 
Understanding little abont the divine Prin- j-inai dotnu- 
ciple which saves and heals, mortals get rid of tion of Brror ' 
sin, sickness, and death only in appearance. These errors 
are not thus really destroyed, and mast therefore cling 
to mortals until, here or hereafter, they gain the true 
understanding of God, in the Science which destroys 
human delusions about Him, and reveals the grand real- 
ities of His supremacy. 

This understanding of man's power, as equipped by 
God, has sadly disappeared from Christian MI[[> liiTijrUj ^ 
history. For centuries it has been dormant, 
a lost element of Christianity. Our missionaries carry 

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the Bible to India ; but con it be said that they explain 
it practically, as Jesus did, when hundreds die there 
annually from serpent-bites ? 

Understanding spiritual law, and knowing there is no 
material law, Jesus said : " These signs shall follow them 
Apoiitoiic that believe: They shall take up serpents; 
* ondeni - and if they drink any deadly thing, it shall 
not hurt them. They shall lay hands on the sick, and 
they shall recover." 

Jesus' promise was perpetual. Had it been given only 
to his immediate disciples, the Scriptural passage would 
read you, not them. The purpose of his great life-work 
extends through time, and touches universal humanity. 
Its Principle is infinite, extending beyond the pale of a 
single period or a limited following. As time moves on, 
the healing elements of pure Christianity will be fairly 
dealt with, sought, and taught, and will glow in all the 
grandeur of universal goodness. 

A little leaven leavens the whole lump. A little un- 
derstanding of Christian Science proves the truth of all 
imitation I aa J 0I ft. Because you cannot walk on the 
of Jeii». water and raise the dead, you have no right to 
question the great might of Divine Science in this direc- 
tion. Be thankful that Jesus, who was its true demon- 
strator, did this, and left his example for us. We can 
use only what we understand, and must prove our faith : 
by our works. 

One should not tarry in the storm if the body is freez- 
ing, or remain in the devouring flames. Unable to 
prevent bad results, one should avoid their 
occasion. To do otherwise is to resemble a 
pupil in addition, who attempts to solve a problem of 

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Euclid, and denies the principle of the problem, because 
he fails in his first effort. 

There is no hypocrisy in Science. Principle is im- 
perative. You cannot, mock it by human will. Science 
is a divine demand, not a human. Always H™n tlim , 
right, its Principle never repents, never dis- ™p»i*w* 
honors the claim of Truth by 'forgiveness. Through un- 
derstanding it destroys, error, but never pardons it. If 
men understood their real divine source to be all blessed- 
ness, they would struggle for recourse to the divine, and 
be at peace ; but the deeper the error into which mortal 
mind is plunged, the more intense the opposition to 

Human resistance to Divine Science weakens in 
proportion as mortals give up error for Truth, and 
the understanding of Being supersedes mere 
belief. Until the author of this book learned 
the vastness of Christian Science, the fixedness of mortal 
illusions, and human hatred of Truth, she cherished 
sanguine hopes that Christian Science would meet with 
immediate and universal acceptance. 

When the following platform is understood, and the 
letter and the Spirit bear witness, the infallibility of 
Divine Science will be demonstrated. 

I. God is supreme Being, the only Life, Substance, 
and Soul, the only Intelligence of the universe, including 
man. Eye hath neither seen God, nor His Thedeific 
likeness. Neither God nor the perfect man ■»f™h«7. 
can be discerned by the human senses. The individu- 
ality of Spirit is unknown, and thus a knowledge of it 
is left either to human conjecture or the revelation of 
Divine Science. 

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II. God ia what the Scriptures declare Him to he, — 
Life, Truth, Lore. God is Spirit, and Spirit is divine 
Thadeific Principle. Principle is divine Mind, and Mind 
dofimtiooi. j a not both good and bad, for God is Mind ; 
therefore Mind is Good only, and there is but one Miud s 
because there is but one God. 

III. God is Good, and evil cannot proceed from Good. 
The notion that evil and goodness can be combined in one 

nature is a delusion of material sense, which 
Deiac Good. must yjeld to g^jyjg In ^ Saxon language 

good was the term for God. The Scriptures declare 
all that He made to be good, like Himself, — good in 
Principle and in idea. In infinite Good there is no room 
for evil. 

IV. God is the only Life, and Life is no more in 
the forms which express it, than Substance is in its 

shadow. If Life were in mortal man, or ma- 
'"' terial things, it would be subject to their 
limitations and end in death. Life ia the Creator 
reflected in His creations. If He dwelt within what He 
creates, God would not be reflected, but absorbed, and 
the Science of Being' would be forever lost, — through a 
mortal sense of life which has beginning and end. 

V. The Scriptures imply that God is All-in-all. From 
this it follows that nothing possesses reality or existence 
trifle except Mind, God. The Scriptures also de- 
tll " ew - clare that God is Spirit and Life. Therefore 
in Spirit all is harmony, and there can be no discord ; 
and in Life there is no death. lu infinite Good there is 
no evil. Everything in God's universe is His idea. 

VI. God is individual, incorporeal, the universal 
Cause, the only Creator, and there is no other causa- 

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tion. God is all-inclusive, and is reflected by every- 
thing real and eternal. He fills all space, DdfiriD . 
and it is impossible to conceive of such om- ^""<in«)i^. 
nipresence and individuality except as Mind. All is 
Spirit and spiritual. 

VIL Life, Truth, and Love constitute the triune God, 
Or triply divine Principle. They represent a trinity in 
unity, three in one, — the same in essence, i^ m 
though multiform in office : God the Father ; t™*y. 
Christ the type of Sonship ; Divine Science, or the Holy 
Comforter. These three express the threefold, essential 
nature of the Infinite. They also indicate Scientific 
Being, and the whole relation of God and man. 

VIII. Father is the name for Spirit, God, which 
indicates His tender relationship to His spir- 
itual creation. As the apostle expressed it, 

in words which he quoted with approbation from a classic 
poet : " For we are also His offspring." 

IX. Jesus was horn of Mary, Christ was born of God. 
Jesus was a mediator between humanity and Spirit. He 
voiced Truth. He spoke to the human sense m „ 

r The Son. 

through the divine. As Paul says : " There 
is one God, and one mediator between God and men, the 
man Christ Jesus." He was the rebuke of Spirit, dis- 
pelling the illusions of the senses. With the Divine 
Mind he healed the sick and cast out evils, such as sin, 
disease, and death. 

X. The Holy Ghost, or Spirit, reveals this triune 
Principle, and is expressed in Divine Science, _. 
which is the Comforter, leading into all Truth, 

and revealing the divine Principle of the universe,— 
universal and perpetual harmony. 

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XI. Jesus was the Virgin's son. In the flesh he was 
appointed to speak God's word to human flesh, and 

appear to mortals in such a form of humanity 
aa they could understand as well as perceive. 
Mary's conception of him was spiritual ; for only purity 
could reflect Truth and Love, which were to he incarnate 
in the good and pure Christ Jesus. He expressed the 
highest type in that age which a fleshly form could 
express of manhood. Into the real and ideal man the 
sensual element cannot enter. Thus it was that Christ 
born of the Father illustrated the coincidence, or spirit- 
ual agreement, between God and man. 

XII. The word Christ is not properly a synonym for 
Jesus, though it is commonly ao used. Jesus was a 
„ . . human name, which belonged to him in com- 

Messiah. ° 

mon with other Hebrew boys and men — for 
it is identical with the name of Joshua, the renowned 
Hebrew leader. On the other hand, Christ is not a 
name so much as a title, and belongs to our Master 
exclusively. Christ expresses God's spiritual, eternal 
idea. The name is synonymous with Messiah, and al- 
ludes to the spirituality which was taught, illustrated 
and demonstrated in the Life whereof Christ Jesus was 
the embodiment. The proper name of our Master, in 
the Greek, was Jesus the Christ ; but Christ Jesus better 
signifies the God-like. 

XIII. The advent of Jesus of Nazareth marked the 
first century of the Christian era, but the Christ was 

without beginning of years or end of days. 
Principle Throughout all generations, both before and 

after the Christian era, the Christ, as the 
spiritual idea, — as the Holy Ghost, or Comforter, — has 

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come, with some measure of power and grace, to all those 
prepared to receive Christ, Truth. Abraham, Jacob, 
Moses, and the Prophets caught glorious glimpses of 
the Messiah, or Christ, which baptized these Beers in the 
spiritual idea, the divine nature, the essence of Love. 
The divine idea, or Christ, was, is, and ever will be in- 
separable from its Divine Principle, God. Jesus referred 
to this unity, saying : " Before Abraham was, I am ; " "I 
and my Father are one ; " " My Father is greater than I." 

XIV. By these sayings he meant, not that the human 
Jesus was eternal, but that the divine idea or Christ was 
bo, and therefore antedated Abraham ; not spiritual 
that the corporeal Jesus was one with the ° MneM - 
Father, but that the unseen idea or Christ dwelt forever 
in the bosom of the Father, God ; not that the Father 
was greater than Spirit, which was and is God, but 
greater, infinitely greater, than the fleshly Jesus, whose 
earthly career was for a day. 

XV. The invisible Christ was incorporeal, whereas 
Jesus was a corporeal or bodily existence. This dual 
personality, of the unseen and the seen, the 
spiritual and material, the Christ and Jesus, aliy ' 
continued until the Master's ascension ; when the hu- 
man, the corporeal concept, or Jesus, disappeared ; while 
his invisible self, or Christ, continued to exist in the 
eternal order of Divine Science, taking away the sins of 
the world, as the Christ had always done, even before 
the human Jesus waB incarnate to mortal eyes. 

XVI. This was " the Lamb slain from the foundation 
of the world," — slain, that is, according to Eternal 
the testimony of the corporeal senses, but •" ;nflce - 
undying in the deific Mind. The Revelator represents 

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the Son of Man as saying (Revelation i. 17, 18) : "lam 
the first and the last. 1 am he that livetb and was 
dead, not understood, and behold I am alive for ever- 
more." This ia a mystical statement of the eternity 
of the Christ, and is also a reference to the human 
sense of Jesus cruciliud. 

XV1L Spirit is infinite. There is but one Spirit, be- 
cause there can be but one Infinite, and therefore but one 
God. There are neither spirits many nor gods 
many. There is no evil in Spirit, because Spirit 
is God. The theory that Spirit is distinct from matter 
but must pass through it, or into it, to be individualized, 
would reduce Spirit to the dependency of matter, and 
establish a basis for pantheism. 

XVIII. Spirit has created alt, in and of Spirit. God 
never created matter, for there is nothing in Spirit out 

of which matter could be made ; for, as the 
Bible declares, without the Logos, the Wisdom 
or Word of God, " was not anything made that was 
made." Spirit is the only Substance, the invisible and 
indivisible God. Things spiritual and eternal are substan- 
tial. Things material and temporal are insubstantial. 

XIX. Soul and Spirit are one. God is Soul. There- 
fore there can be but one Soul. Soul is not corporeal ; 

neither does it belong to a limited mind or 
a limited body. Soul is Spirit, Divine Prin- 
ciple. Nothing but Spirit, Soul, can contain Soul, be- 
cause Spirit is larger than all else. If soul is immortal, 
it cannot exist in matter. Soul must be incorporeal to 
be Spirit, for Spirit is not body. Only by losing the false, 
finite sense of Soul, can we gain the eternal nnfolding of 
Life, which is immortality brought to light. 

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XX. Mind is divine Principle, reality, and can pro- 
duce nothing unlike Himself, God, the eternal Lore. 
Reality is harmonious, immutable, immortal, The single 
divine, eternal. Nothing unspiritual can be diTtoefiind. 
real, harmonious, or eternal. Sin, sickness, and mortality 
are inharmonious, are the opposite of Mind, and must be 
contradictions of reality. 

XXI. The Ego is deathless and limitless, for limits 
would imply and impose ignorance. Mind is the only 
Ego, or infinitude. Mind never enters the 

finite. Intelligence never passes into non- 
intelligence, or matter. Good never enters into evil, the 
Unlimited into the limited, the Eternal into the temporal, 
nor the Immortal into mortality. The divine Ego, or 
individuality, is all-inclusive Being. 

XXII. Man was and is God's idea, even the infinite 
expression of infinite Mind, and coexistent and coeter- 
nal with that Mind. Man haB been forever The real 

in the eternal Mind, God ; but infinite Mind m » n!l °o<i- 
can never be in man, though made manifest through 
him. Man's consciousness and individuality are reflec- 
tions of God. They are the emanations of Him who is 
Life, Truth, and Love. Idea was and is never material, 
but always spiritual and eternal. 

XXIII. A portion of God could not enter corporeal 
mortal man ; neither could His fulness be reflected by 
him, or God would be manifestly finite, loee 

the deific character, and become less than vm ' ' y " 
God. Wholeness is the measure of the infinite God, and 
nothing else can express Infinity. God can only be 
reflected by spiritual, incorporeal man, not contained in 
mortal, finite man. 

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XXIV. God and man, Principle and idea, are Insep- 
arable, harmonious, and eternal. The Science of divine 
gdeniiflo Principle and its idea furnishes the rule of per- 
nnificMKin. f ect Bei n g j „£ brings immortality to light 
God and man are not one ; but in the order of Divine 
Science, as divine Principle and idea, God and man are 
inseparable. God is the parent Mind, and man is His 

XXV. God is personal, in its Scientific sense, but 
not in any anthropomorphic sense. Ab reflecting Him, 
Etemai maQ therefore cannot lose his individuality ; 
w,I " it y' but as material sensation, as a dream of soul 
in the body, man does" lose bis individuality. Material 
individuality is not unfettered, nor is it the reflection, or 
likeness, of the perfect God. Sensualism is not bliss, 
but bondage. For true happiness, the man must har- 
monize with his divine Principle ; the Son must be in 
accord with the Father, according to Jesus' word. Ac- 
cording to Christian Science, man is as perfect as the 
Mind which forms him. The Truth of Being is har- 
monious and immortal, but error is mortal and untrue. 

XXVI. Christian Science demonstrates that none but 
the pure in heart can see God, as the Gospel teaches. 
^^ In proportion to his purity and perfection, is 

man in the proper order of celestial Being, 
and able to demonstrate Life through Christ, its spirit- 
ual idea, even as Jesus did. 

XXVII. The true idea of man, as the reflection cf 
the invisible God, is as incomprehensible, to the limited 
Trie snd senses, as his infinite Principle. The visible 
f«iw nun. universe and material man are the poor coun- 
terfeits of the invisible universe and spiritual matL 

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Eternal verities are God's thoughts, as they exist in the 
spiritual realm of the real. Temporal things are the 
thoughts of mortals, and are the unreal, being the oppo- 
site of the spiritual and eternal. 

XXVIII. Subject sickness, sin, and death to the 
rule, in Christian Science, of health and holiness, and 
you ascertain that this Science is demon- Truth de- 
sirably true, for it heals the sick and sinful as nwmt, » ta * 
no other system can. Christian Science, rightly under- 
stood, leads to eternal harmony, and brings to light the 
only living and true God, and man as made in His like- 
ness ; whereas the opposite belief — that man originates 
in matter, and has beginning and end, that he is both 
soul and body, both spiritual and material, — terminates 
in discord and mortality, in the error that must be de- 
stroyed by Truth. The mortality of material man proves 
that error has been ingrafted into the premises and 
conclusions of material and mortal humanity. 

XXIX. The word Adam is from the Hebrew 
adamah, signifying the red color of the ground, dust, 
nothingness. Divide the name Adam into two . 
syllables, and it reads, a dam, or obstruction. 

This suggests the thought of something fluid, of mortal 
mind in solution, of the darkness which seemed to appear 
when " darkness was upon the face of the deep," and 
matter stood as opposed to Spirit, as that which ia 
accursed. Jehovah declared the ground — matter, or 
earth — accursed ; and from this earth, or matter, sprang 
Adam, although God had blessed the earth " for man's 
sake." From this it follows that Adam was not the ideal 
man for whom the earth was blessed. The ideal man was 
revealed in due time, and known as Christ Jesus. 

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XXX. The destruction of sin is the divine method 
of pardon. Divine Life destroys death, Truth destroys 
DMm error, and Lore destroys hate. Being de- 
P"" 1011- stroyed, sin needs no other form of forgiveness. 
Does not God's pardon, destroying any one sin, prophesy' 
and involve the final destruction of all sin ? 

XXXI. Since God is AH, there is no room for His 
opposite. He alone created the real, and it is good ; 

therefore evil, being the opposite of goodness, 
is unreal, and cannot be the product of God. 
The evil-doer can receive no encouragement from the 
fact that Science teaches that evil is the unreality of 
existence ; for the sinner is making a reality of sin, — 
making that real which is unreal, — and thus heaping 
up " wrath against the day of wrath." He is joining in 
a conspiracy against himself, — against his awakening 
to the awful unreality by which he has been deceived. 
Only those who repent of sin, and forsake all evil, can 
fully understand the unreality of evil. 

XXXII. As the mythology of pagan Rome has yielded 
to a more spiritual idea of Deity, so will our material 
Basis of theories yield to spiritual ideas, until the finite 
health. gives place to the infinite, sickness to health, 
sin to holineaa, and God's kingdom comes " on earth as 
in Heaven." The basis of all health, sinlessness, and 
immortality is the great fact that God is the only Mind; 
and this Mind must be not merely believed, but under- 
stood. To get rid of sin, through Science, is to divest 
sin of any supposed mind or reality, and never to 
admit that sin can have intelligence or power, pain or 
pleasure. You conquer error by denying its verity. Our 
various theories will never lose |heir imaginary power 

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for good or evil until we lose our belief in them, and 
make Life its own proof of harmony and God. 

This text in the Book of Ecclesiastes conveys the 
Christian Science thought, especially when the word 
duty, which is not in the original, is omitted: 
"Let us bear the conclusion of the whole mat- 
ter : Fear God and keep His commandments, for this is 
the whole [duty] of man." In other words : Love and 
its manifestation are All in all. There is naught else, 
nothing else it. Divine Love is infinite, therefore all 
that really exists is divine Love. 

" Thou shalt have no other gods before me." (Exodus 
xx. 3.) This First Commandment is my favorite text. It 
demonstrates Christian Science. It inculcates the triunity 
of God, Spirit, Mind ; it signifies that man shall have no 
other spirit or mind but God, eternal Good, and all men 
shall have one Mind. . Its divine Principle bases the Sci- 
ence of Being, whereby man demonstrates health, holi- 
ness, and Life eternal. One God unifies men and nations ; 
constitutes the brotherhood of man ; ends wars; fulfils the 
Scripture, " Love thy neighbor as thyself ; " annihilates 
Pagan and Christian idolatry ; all social, civil, criminal, 
political, and religious codes ; equalizes the sexes ; annuls 
the curse on man, and leaves nothing that can sin, suffer, 
be punished or destroyed. 

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And when the; shall say unto you. 
Seek unto them that have familiar spirits, 
And onto wizards that peep and that mutter i 
Should not a people aeek unto their God % 
For the living to the dead 1 — Isaiah. 

Vibilt, verily I say unto you, II a man keep my saying, he shall 
never sea death. Then said the Jevi unto him. Now we know that thou 
hast a devil. — Jksdb. 

ORTAL existence is an enigma. Every day is a 

mystery. The testimony of the corporeal senses 

cannot inform us what is real and what is 


ence unlock the treasures of Truth. Whatever is false 
or sinful can never enter the atmosphere of Spirit. 
There is but one Spirit. Man is never God; but spir- 
itual man, made in His likeness, reflects God. In this 
Scientific reflection the Ego and the Father are insepar> 
able. The supposition that corporeal beings are spirits, 
or that there are good and evil spirits, is a mistake. 
The divine Mind maintains all identities as distinct 

and eternal, from a blade of grass to a star. 

The question is, What are God's identities 1 
What is Soul ? Does life or soul exist in the thing 
formed ? 

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Nothing is Spirit, nothing is real and eternal, but God 
and His idea. Evil has no reality. It is neither person, 
place, nor thing, but is simply a belief, an illusion of 
material sense. 

The identity, or idea, of all reality continues forever ; 
but the Soul, or Principle, of all is not in its formations. 
Soul is the creative, governing, infinite Principle, out* 
aide of finite form, which forms only reflect. 

Close your eyes, and you may dream that yon see a 
flower, — that you touch and smell it. Thus you learn 
that the flower is a product of mind, a forma- Dream- 
tion of thought, rather than of matter. Close llMona - 
them again, and you may see landscapes, men, and 
women. Thus you learn that these also are images, 
which mortal mind holds and evolves, which simulate 
mind, life, and intelligence. From dreams also you 
may learn that matter is not the image or likeness of 
God, and that Mind is not in matter. 

In proportion as the Science of Mind is understood, 
Spiritualism will be found mainly erroneous, having 
no Scientific basis or origin in Principle, Found 
and having no proof or power outside of hu- """kg. 
man testimony and belief. It is clearly the offspring of 
the physical senses, instead of Science. 

The basis and structure of Spiritualism are alike mate- 
rial and physical. Its spirits are bo many corporealities, 
limited and rinite in character and quality. JSlUritlitr 
Spiritualism therefore presupposes spirit to 
be capable of dwelling in finite forms, — a theory con- 
trary to Christian Science. 

There is but one spiritual existence, even the Life of 
lrhich corporeal sense can take no cognizance. The 

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Principle of man speaks through immortal sense. If a 
material bod; — alias mortal, material sense — were per- 
meated by Spirit, that body would disappear to these 
senses. A condition precedent to communion with 
Spirit is the gain of spiritual Life. 

So-called spirits are but corporeal communicators. As 
light destroys darkness, and in its place all is light, so 
(in absolute Science) Soul, or God, is the only 
truth-giver to man. His presence destroys 
mortality, and brings to light immortality. Mortal be- 
lief (the material sense of life) and immortal Truth 
(the spiritual sense) are the tares and wheat, which are 
not united by progress, but separated. 

Perfection is not expressed through imperfection. 
Spirit is not made manifest through matter. There are 
no convenient sieves which can strain Truth through 

All real effects are based on a demonstrable Prin- 
ciple, explained in Science. Phenomena produced by 
belief are destitute of Principle and Science. 
Error is a network of mystery, which cannot 
be united with Truth or Immortality. Absolute Truth 
only is true ; and absolute error is more readily detected 
than beliefs which are partly true and partly false. 

The notion that there can be a union of such opposite* 
as Spirit and matter, the Infinite and finite, leads to the 
errors Been in sin, disease, and death, and is 
° a ' exemplified in the mistakes of Spiritualism. 
As readily can you mingle fire and frost as Spirit and 
matter. In either case, one must destroy the other. 

Spiritualism calls one person, living in this world, 
matter, but another, who has died, but inhabits earth, 

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it calls spirit ; when the fact remains that neither the 
one nor the other corporeality is spiritual, for Spirit 
is one, and is God. 

The belief that one man, as spirit, can control another 
man, as matter, upsets both the individuality and Sci- 
ence of man. God controls all, as mani- „ _, 

7 Control. 

festing Mind, not matter. He is the only 
Spirit. Any other control or attraction of so-called 
spirit is a mortal belief, an error which ought to be 
known by its fruits, the perpetuity of evil. 

If Spirit, or God, communed with or controlled' mortals 
through electricity, or any other form of matter, this 
would destroy the divine order and the Science of 
omnipotent Mind. 

The belief that material bodies return to dust, here- 
after to rise up as spiritual bodies, with material sen- 
sations and desires, is incorrect. Equally in- dm^ m & 
correct is the belief that spirit is confined fr * edom - 
here in a finite, material body, from which it is freed by 
death, and that, when it is freed, the spirit retains the 
sensations belonging to the body. 

It is a grave mistake to suppose that matter is any 
part of the reality of existence, or that Spirit and matter, 
Intelligence and non-intelligence, can ever 
commune together. This error, progress in 
Science will destroy. The sensual cannot be made the 
mouthpiece of the spiritual, nor the finite become the 
channel of the Infinite. The gulf is impassable which 
separates so-called material existence from spiritual 
Life, which is not subject to death. 

To be on communicable terms with Spirit, persons 
most be free from organic bodies ; and their return to 

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that material condition, after having once left it, would be 
as impossible as the restoration of the acorn, already 
The oak absorbed into a sprout which has risen above 
sad Mom. jjjg ao ^ ^ [^ primitive condition. The seed 
which has germinated has a new form and state of 
existence. When the belief of life in matter is gone, 
the error which has held it dissolves with it, and never 
returns to the old condition. No correspondence or 
communion can exist between persons in such opposite 
dreams as the belief of having died and left a material 
body, and the belief of still living in an organic, material 
body. The author always discredited mediumship. 

The caterpillar, transformed into a beautiful insect, ia 
no longer a worm, nor does it return to fraternize with 
Bridgeieu or control the worm. Such a backward trans- 
divmuii. formation is impossible in Science. Darkness 
and light, infancy and manhood, sickness and health, are 
oppositea, — different beliefs, which never blend. Who 
will say that infancy can utter the ideas of manhood, 
that darkness can represent light, that we are in Europe 
when we are in the opposite hemisphere ? There is no 
bridge across the gulf -which divides two such opposite 
conditions as the spiritual, or incorporeal, and the phys- 
ical, or corporeal. 

In Christian Science there is never a retrograde step, 
or return to positions outgrown. The so-called dead 
and living cannot commune together, if they are in 
separate states of existence, or consciousness. 

This simple truth lays bare the mistake that man 

dies as matter, but comes to life as spirit. 

The so-called dead, in order to reappear to 

those still in the existence visible to the physical senses, 

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must be tangible and material, — most still have a ma- 
terial investiture, — or these lower senses could take no 
cognizance of them. 

Spiritualism would transfer men from the spiritual 
sense of existence back into its material sense. This 
gross materialism is Scientifically impossible, since to 
Spirit there can be no matter. 

Jesus said of Lazarus : " He is not dead, bat slecp- 
eth." He restored Lazarus by the understanding that 
he had never died, not by an admission that Railing 
his body had died, and then lived again. Had the dead ' 
Jesus believed that Lazarus had lived or died in his 
body', he would have stood on the same plane of belief 
with those who buried the body, and he could not there* 
fore have resuscitated it. 

When you can waken yourself or others out of the 
belief that all must die, yon can then exercise Jesus' 
spiritual power to reproduce the presence of those who 
thought they had died, — but not otherwise- 
There is one possible moment when those called dead 
and the living can commune together, and that is the 
moment previous to the transition, — the mo- 
meitt when the link betweeu their opposite 
beliefs is being sundered. In the vestibule through 
which we pass from one dream to another dream, or 
when we wake from earth's sleep to the grand verities 
of Life, the departing may hear the glad welcome of 
those gone before. The dying may whisper this vision, 
name the face that smiles on them, and the hand which 
beckons them; as one at Niagara, with eyes open only 
to that wonder, forgets all else, and breathes aloud his 

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When Being is understood, Life will be recognized as 
neither material nor finite, but as infinite, — as God, 

„ , » „ universal Good : and the belief that life, or 
Red Life. ' ' 

mind, was ever in a finite form, or good in 
evil, will be destroyed. Then it will be understood that 
Spirit never entered matter, and was therefore never 
raised from it. When advanced to Spiritual Being and 
the understanding of God, man can no longer commune 
with matter ; neither can he return to it, any more than 
a tree can return to its seed. Neither will he be cor- 
poreal ; but he will be an individual consciousness, 
characterized by Mind and not by matter. 

Suffering, sinning, dying beliefs — which last as long 
as the beliefs of soul in body, or intelligence in matter, 
remain — prove material existence to be without divine 

The sinless joy, the perfect harmony and immortality 
of Life, — possessing unlimited divine beauty and good- 
l'mmaterifd neas, without a single bodily pleasure or pain, 
pleasure. — constitute the only veritable man. This 
state of existence is Scientific and intact, — a perfection 
discernible only by those who have the final understand- 
ing of Divine Science. Death can never hasten it, for 
death must be overcome, not submitted to, before immor- 
tality appears. 

The recognition of Spirit and Infinity comes not sud- 
denly, here or hereafter. The pious Polycarp 
7<Mrp ' said : " I cannot turn at once from Good to 
evil." Neither do other mortals accomplish the change 
at a single bound. 

Existence continues to be a belief of corporeal sense, 
until the Science of Being is reached. Error brings its 

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own self-destruction 011 that plane aa welt as on this, 
for mortal mind creates its own physical conditions. 
Death will occur on the next plane of exist- Becad 
ence as on this, until the understanding of dewh - 
Life is reached. Then " the second death hath no 

The period required for this dream of material life, 
embracing its so-called pleasures and pains, to vanish 
from consciousness, "no man knoweth, not a dram 
the Son, but the Father." It will be of longer T ^" hin 8- 
or shorter duration, according to the tenacity of its 
error. Of what advantage., then, would it be to ub, or 
to the departed, to prolong the material state, and so 
prolong the illusion of a soul in sense, and a mind 
fettered to materiality ? 

Even if spirit communications to material conscious- 
ness were possible, they would grow beautifully less 
with every advanced stage of existence. The progress md 
departed would gradually rise above ignorance P q ^ ,tor ^- 
and materiality, and Spiritualists would outgrow their 
beliefs in material Spiritualism. Spiritism consigns the 
dead to a state resembling that of blighted buds, — to a 
wretched purgatory, where their chances of improvement 
narrow into nothingness, and they return to their old 
standpoints of matter. 

The decaying flower, the blighted bud, the gnarled 
oak, the ferocious beast, — like the discords of rjnnsiu™! 
disease, sin, and death, — are unnatural. They daflectl0Q '- 
are the falsities of sense, the changing deflections of 
mortal mind, and not the realities of Mind. 

How unreasonable is the belief that we are wearing 
out life and hastening to death, and that at the same 

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time we ore communing with Immortality ? If the de- 
parted are in rapport with mortality, or matter, they 
Absurd are not spiritual, but must still be mortal, 

t ™ elM - sinful, suffering, and dying. Then wherefore 
look to them — even were communication possible — 
for proofs of immortality, and accept them as oracles ? 
Communications gathered from ignorance are perni- 
cious in tendency. 

Spiritualism, with its material accompaniments, would 
destroy the supremacy of Spirit. Truth pervades all 
space, and needs no material method for the transmis- 
sion of messages. Spirit needs no wires or electricity 
in order to be omnipresent. 

Spirit is not materially "tangible. How then can it 
communicate with man through electric, material effects ? 
How can the majesty and omnipotence of 
Spirit lose themselves ? God is not in the 
medley, where matter cares for matter, and Spiritism 
takes the place of Spirit, making hypnotism and elec- 
tricity the agents of God*B government. 

Spirit blesses man, but man " cannot tell whence it 
cometh." By it the sick are healed, the sorrowing are 
comforted, and the sinful are reformed. These are the 
effects of one universal Good, and that Good is the in- 
visible God. 

The act of describing disease — its symptoms, locality, 
and fatality — is not scientific. Warning people against 
Description, death "> an error that tends to frighten those 
of disease. Wfl0 are ignorant of Life as God. Thousands 
of instances could be cited of health restored by chang- 
ing the mental condition. 

A scientific mental method is more sanitary than 

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drugs, and produces permanent health. Science must 
go over the whole ground, and dig iip every seed of their 
sowing. Spiritualism relies upon human be- Hyvailiamm 
liefs and hypotheses. Science removes these 
beliefs and hypotheses, through its higher understanding, 
for it rests on Principle in its revelation of immortality, 
not on material personalities, and so introduces the 
harmony of Being. 

JeBUS cast out evil spirits, or false beliefs. The 
ApoBtle Paul bade men have the Mind that was in the 
Christ. Jesus did his own work by the one Spirit. He 
said : " My Father worketh hitherto, and I work." He 
never described disease, so far as can be learned from 
the Gospels, but he healed it. 

The unscientific practitioner says : " You are ill. 
Your brain is overtaxed, and you must rest. Your body 
is weak, and it must be strengthened. You Mi»t»k«n 
have nervous prostration, and must be treated method »- 
for it." Science objects to all this, contending for the 
rights of Intelligence, and asserting that Mind controls 
body and brain. 

Mind-Science teaches that mortals need " not he weary 
in well-doing." It dissipates fatigue in doing good. Giv- 
ing does not impoverish us in the service of 
our Maker, neither does withholding enrich 
ns. We have strength in proportion to our Truth, and 
our strength is not lessened by giving utterance to 
Truth. A cup of coffee or tea is not the equal of 
Truth, whether for the inspiration of a sermon or for 
the support of bodily endurance. 

A. communication, purporting to come from the late 
Theodore Parker, reads as follows: "There never was, 



and there never will be, an immortal spirit." Yet the 
a denial of very periodical containing this sentence re- 
immortality. pg^ wee kly the assertion that spiritrcommu- 
nications are oar only proofs of immortality. 

I entertain no doubt of the humanity aud philanthropy 
of many Spiritualists, but I cannot coincide with their 
. views. It is mysticism that gives Spiritualism 

its force, ocience removes mystery, and ex- 
plains extraordinary phenomena, but Science never re- 
moves such phenomena from the domain of reason into 
the realm of mysticism. 

It should not seem mysterious that mind, without 
hands, can move a table, when we already know that it is 
piyaicii mind-power which moves both table and hand. 
displays. Even Planchette — the French toy which years 
ago pleased so many people — attested the control of 
mortal mind over its lower substratum, called matter. 

It is mortal mind which convulses its substratum 
called matter. These movements arise from the volition 
of belief, but are neither Scientific nor rational. Mortal 
mind produces table-tipping, and believes that this won- 
der emanates from spirits and electricity ; and this 
belief rests on the common conviction that matter acts 
npon matter, both visibly and invisibly. 

There is not so much evidence to prove any inter- 
communication between the so-called dead and the liv- 
ing, as there is to show the sick that matter 
suffers and has sensation ; yet this latter evi- 
dence is destroyed by Mind-Science. If Spiritualists 
understood the Science of Being, their belief in medium- 
ship would vanish. 

At the very best, on its own theories, Spiritualism can 

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only prove that certain individuals hare a continued 
existence after death, and maintain their affiliation 
with mortal flesh; but Spiritualism affords no No proof of 
certainty of everlasting life. A man's aaser- """""t^iy- 
tion that he is immortal no more proves him to be bo, 
than the opposite assertion, that he is mortal, would 
prove immortality a lie. Nor is the case improved when 
alleged spirits teach immortality. Life, Love, and Truth 
are the only evidences of immortality. 

Man in the likeness of God, as revealed in Science, 
cannot help beiug immortal. Though the grass seem- 
eth to wither and the flower to fade, they 
reappear. Erase the figures which express 
number, silence the tones of music, give to the worms 
the body called man, and yet the producing and govern- 
ing Principle lives on, — in the one case as truly as in the 
other, — despite the so-called laws of matter, which de- 
fine man as mortal. Though the mharmony resulting 
from material sense hides the harmony of Science, it 
cannot destroy the Principle, God. In Science, man's 
immortality depends on that of God, and follows it as 
a necessary consequence. 

That somebody, somewhere, must have known the de- 
ceased person, supposed to be the communicator, is evi- 
dent, and it is as easy to read distant thoughts commn- 
aa near. We think of an absent friend as nic "' on> ' 
easily as we do of one present. It is no more difficult to 
read the absent mind than it is the present. Chaucer 
wrote centuries ago, yet we still read his thought in his 
verse. What is classic study, but so much discernment 
of the minds of Homer and Virgil, of whose personal 
existence we may be in doubt ? 

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If spiritual life has been won by the departed, the; 
cannot return to material existence; because different 
_ , states of consciousness are involved, and one 

Dreaming. ' 

person cannot exist in two different states of 
consciousness at the same time. In sleep we do not 
communicate with the dreamer at our side, despite 
this proximity, because, though both of as are dream- 
ers, we are wandering through different mazes of 

Id like manner it would follow, even if our departed 
friends were near us, and were in as conscious a state of 
existence as before the change we call death, that their 
state of consciousness must be different from ours. We 
are not in their state, nor are they in the mental realm 
wherein we dwell. Communion between them and our- 
selves would be prevented by this difference. The men- 
tal planes are so unlike, that intercommunion is as 
impossible as it would be between a mole and a human 
being. Different dreams and different awakenings be- 
token differing consciousness. When wandering in Aus- 
tralia, do we look for help to the Esquimaux in their 
snow huts ? 

In an age of sin and sensuality, hastening to a greater 
development of power, it is wise to consider whether it 
Buiuid h> the human mind or the divine Mind which 
Jehovah. ia influencing y0ll . ^v nat tQe prophets of 
Jehovah did, the worshippers of Baal failed to do; yet 
artifice and delusion claimed that they could equal the 
work of WiBdoin. 

Science only can explain the incredible good and 
evil elements now coming to the surface. Mortals must 
find refuge in Truth, in order to escape the error of these 

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latter days. Nothing is more antagonistic to Christian 
Science than belief without understanding, for it blinds 
os to Truth, and builds on error. 

Miracles are impossible in Science, and here it takes 
issue with popular religions. The highest manifestation 
of Life, or Truth, is from the divine nature, u , , 

' ' ' Miracles. 

and is not supernatural, since Science is an 
explication of nature. The belief that the universe, in- 
cluding man, is governed in general by material laws, 
but that occasionally Spirit sets aside these laws, — this 
belief belittles omnipotent Wisdom, and gives to matter 
the precedence over Spirit. 

It is contrary to Christian Science to suppose that 
life is either material or organically spiritual. Between 
Christian Science and all forms of supersti- conflicting 
tion a great gulf is fixed, aa impa 8 sable as ,, " nd P° int »- 
that between Dives and Lazarus. There is mortal mind- 
reading and immortal Mind-reading. The latter is a 
revelation of divine purpose, through the understanding, 
by which we gain the Principle and explanation of all 
things. These are distinctly opposite standpoints, whence 
cause and effect are interpreted. The act of reading mor- 
tal mind investigates and influences human beliefs only. 
Science is co-ordinate neither with the premises nor 
conclusions of human belief. 

The ancient prophets gained their foresight from a 
spiritual, incorporeal standpoint ; but men foreshadow 
evil, and mistake fact for fiction, when they pre- _ 


diet the future from a groundwork of corpo- 
reality and human belief. When sufficiently advanced in 
Science to be in harmony with the Truth of Being, men 
s Beers and prophets involuntarily, controlled not 

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by demons, spirits, or demigods, but by the one Spirit 
It is the prerogative of ever-present Mind, and of thought 
which is in rapport with this Mind, to know the past, 
present, and the future. 

Acquaintance with the Science of Being enables ns to 
commune more largely with the one Mind, to foresee 
and foretell events which concern the universal welfare, 
to be divinely inspired, to reach the range of fetterless 

To understand that Mind is not bounded by corpore- 
ality, is not dependent upon the ear and eye for sound 
The Hind &a ^ sight, or upon muscles and bones for 
unbouoded. locomotion, i B ft step towards Mind-Science, 
whereby we discern man's real nature and existence. 
This true conception of Being destroys the belief of 
Spiritualism at its very inception ; for, without the con- 
cession of a corporeal personality, Spiritualism has no 
basis to build upon. 

All we correctly know of Mind comes from God, 
divine Principle, and is learned through Christian Sci- 
„. „ ence. If this Science has been thoroughly 
learned and properly digested, we can read 
mortal mind more accurately than the astronomer can 
read the stars or calculate an eclipse. This Mind-read- 
ing is the opposite of clairvoyance. It is the illumina- 
tion of understanding, whicli demonstrates a capacity 
of Soul, not of material sense. This Soul-sense comes 
to the human mind, when the latter yields to the divine 

Such intuitions reveal whatever constitutes and per- 
petuates harmony, enabling one to do good, but not evil, 
Tou will reach the perfect Science of Healing when able 

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to read the human mind after this manner, and dis- 
cern the error yon would destroy. The Sa- tatait ^ 
maritan woman said : " Come, see a man, 
whieh told me all things that ever I did ! Is not this 
the Christ?" 

It is recorded that Jesus, as he once journeyed with 
his students, " knew their thoughts," — discerned them 
spiritually. In like manner he read disease and healed 
the sick. After the same method, events of great mo- 
ment were foretold by the Hebrew Prophets. Our 
Master rebuked the lack of this power when he said: 
" Ye hypocrites, ye can discern the face of the sky ; but 
can ye not discern the signs of the times ? " 

The Jews had acute corporeal senses, but they were 
wanting in spiritual sense. Jesus knew the generation 
to be wicked and adulterous, seeking the ma- 
terial and hating the spiritual. His thrusts 
at materialism were sharp, but needful. He never 
spared hypocrisy the sternest condemnation. He said : 
"These ought ye to have done, and not to leave the 
others undone." The great Teacher of Christian Sci- 
ence knew both cause and effect, knew that Troth 
communicates itself, but never imparts error. 

Jesus once asked, "Who hath touched me?" Sup- 
posing this inquiry to be occasioned by physical contact 
alone, his disciples answered, "The people Menui 
throng thee." Jesus knew, as others did not, oontMt - 
that it was not matter, but mortal mind, whose touch 
called for aid. Repeating his inquiry, he was answered 
by the faith of a sick woman. His quick apprehension 
of this mental call illustrated his spirituality. The dis- 
ciples' misconception of it betrayed their materiality. 

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Kb possessed more spiritual susceptibility than the di» 
ciplea. Opposites come from contrary directions, and 
produce unlike results. 

Mind evolves images of thought. These may appear 
to the ignorant to be apparitions ; but they are mysteri- 
oub only because it is unusual to see thoughts, 
though we can always feel their influence. 
Haunted houses, ghostly voices, unusual noises, and 
apparitions brought out in dark seances, either involve 
feats by tricksters, or they are images and sounds 
evolved involuntarily by mortal mind here. Seeing is no 
less a quality of physical sense than feeling is. Then 
why is it more difficult to see a thought than to feel it ? 
Education alone determines the difference. In reality 
there is none. 

Portraits, landBcape-paiotings, fac-similes of penman- 
ship, peculiarities of expression, recollected sentences, can 
Phenomena a ll he taken from pictorial thought and memory, 
explained. M rea( ]j]y ag from objects cognizant to the 
senses. Mortal mind Bees what it believes, as certainly 
as it believes what it sees. It feelB, hears, and sees its 
own thoughts. Pictures are mentally formed before the 
artist can convey them to canvas. So is it with all 
material conceptions. Mind-readers perceive these pic- 
tures of thought. They copy or reproduce them, even 
when lost to the memory of the mind in which they are 

It is needless for the thought or person holding the 

transferred picture to be individually and consciously 

p. present. Though individuals have passed 

away, their mental environment remainB, to 

be discerned, described, and transmitted. Though bodies 

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are leagues apart, and their associations forgotten, they 
float in the general atmosphere of human mind. 

The Scotch call such vision Second Sight, when really 
it is first Bight instead of second, for it presents primal 
facts to mortal mind. Science enables one second 
to read the human mind, but not as a clair- SLght 
voyant. It enables one to heal through Hind, but not 
as a mesmerist. 

The mine knows naught of the emeralds within its 
rocks ; the sea is ignorant of the gems within its cav- 
erns, of the corals, of its sharp reefs, of the Buried 
tall ships that float on its bosom, or whose * acreu - 
carcasses lie buried in its sands ; yet those are all 
there. Do not suppose that any mental concept is gone 
because you do not think of it. The true concept is 
never lost. The strong impressions produced on mortal 
mind by friendship, or any intense feeling, are lasting, 
and mind-readers can perceive and reproduce these 

Memory may reproduce voices long since silent. We 
have but to close the eyes, and forms rise before us 
which are thousands of miles away, or alto- RecoUectiOD 
gether gone from physical sight and sense, — 
and this not in dreamy sleep. In our day-dreams we 
recall what the poet felt, — 

the touch of the vanished hand, 
And the sound of the voice that is still. 

The mind may even be cognizant of a present flavor and 
odor, when no viand touches the palate, and no scent 
salutes the nostrils. 

How are veritable ideas to be distinguished from illu- 
sions ? By learning their origin. Ideas are emanations 

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of Spirit. Thoughts, proceeding from the brain or 
from matter, — illusions of mortal mind, — are beliefs. 
ideas and Ideas are spiritual, harmonious, and eternal. 
illusions. Beliefs proceed from the material . senses, 
which at one time are supposed to be substance-matter, 
and at another are called spirit. 

To love one's neighbor as one's self is a divine idea;! 
but this idea can never be seen, felt, or understood' 
through the physical senses. Excite the organ of ven- 
eration, religious faith, and the individual manifests pro- 
found adoration. Excite the opposite development, and 
he blasphemes. These effects, however, do not proceed 
from Christianity, nor are they spiritual phenomena; 
for both arise from mortal belief. 

Eloquence re-echoes the strains of Truth and Love. 
It is inspiration, rather than erudition. It shows the 
faux. possibilities derived from Mind, though it is 
ipeiktog. said to be a gift whose endowment is obtained 
from books, or received from the impulsion of departed 
spirits. When eloquence proceeds from the belief that 
a departed spirit is speaking, who can tell what the 
unaided medium is incapable of knowing or uttering, 
this only shows that the beliefs of mortal mind are 
loosed. Forgetting her ignorance, in the belief that 
another mind is speaking through her, the devotee may 
become unwontedly eloquent. Having more faith in 
others than herself, and believing that somebody else 
possesses her tongue and mind, she talks freely. 

Destroy her belief in outside aid, and her eloquence 
disappears. The former limits of her belief return. She 
says, " I am incapable of words that glow, for I am un- 
educated." This familiar instance reaffirms the Scrip- 



tural word, "As a man thinketh, so is be." If one 
believes that he cannot be an orator without study or 
a superinduced condition, the body responds to this 
belief, and the tongue grows mute which before was 

Hind is not necessarily dependent upon educational 
processes. It possesses of itself all beauty and poetry, 
and the power of expressing them. Soul, God, 
is heard when the senses are silent. We are 
all capable of more than we do. The influence or 
action of Soul confers a freedom which explains the 
phenomena of improvisation, and the fervor of un- 
tutored lips. 

Hatter is neither intelligent nor creative. The tree is 
not the author of itself. Sound is not the originator of 
music, and man is not the father of man. „ . , , 


Cain concluded, very naturally, that if life 
was in the body, and man gave it, man had the right to 
take it away. This incident shows that the belief of 
life in matter was "a murderer from the beginning." 

If seed is necessary to produce wheat, and wheat to 
produce flour, or if one animal can originate another, 
bow then can we account for their primal origin ? How 
were the loaves and fishes multiplied on the shores of 
Galilee, — and that, too, without meal or monad, from 
which loaf or fish could come ? 

The earth's orbit, and the imaginary line called the 
equator, are not substance. The earth's motion and 
position are sustained alone by Mind. Di-- „_ 
vest yourself of the thought that there can 
ever be substance in matter, and then the movements 
and transitions, now possible for mortal mind, will be 

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found to be equally possible for the bod;. Then Being 
will be recognized as spiritual, and death will be obso- 
lete ; though now we insist that death is the necessary 
prelude to immortality. 

In dreams we fly to Europe and meet a far-off friend. 
The looker-on sees the body in bed, but the supposed 
jy rtam j inhabitant of that body carries it through the 
delusions. ^ am j over the ocean. This shows the pos- 
sibilities of thought. Opium and hashish eaters men- 
tally travel far and work wonders ; yet their bodies stay 
in one place. This shows what mortal mentality and 
knowledge are. 

The admission to one's self that man is God's own 
likeness, sets one free to master the infinite idea. This 
conviction shuts the door on death, and opens 
it wide towards immortality. The under- 
standing and recognition of Spirit must finally come, and 
we might as well improve our time in solving the mys- 
teries of Being, through an apprehension of Principle. 
At present we know not fully what man is ; but we cer- 
tainly shall know this when man reflects God. 

The Revelator tells ub of " a new Heaven and a new 
earth." Have you ever pictured this Heaven and earth, 
inhabited by beings under the control of supreme Wisdom ? 

Let us rid ourselves of the belief that man is separated 
from God, and obey only the divine Principle, Life and 
Love. Here is the great point of departure for all true 
spiritual growth. 

It is difficult for the sinner to accept Divine Science, 

because it exposes his nothingness ; but the 
Selfhood. . r , ■■ . .. .. ., ■ 

sooner error is reduced to its native nothing- 
ness, the sooner man's great reality will appear, and his 

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genuine Being will be understood. The destruction of 
error is by no means the destruction of Truth or Life, 
bat is their acknowledgment. 

Absorbed in material selfhood we discern and reflect 
hnt faintly the substance of Life or Mind. The denial 
Of material selfhood aids the discernment of man'3 
spiritual and eternal individuality, and destroys the 
arroneous knowledge gained from matter, or through 
what are termed the material senses. 

Certain erroneous postulates should be here consid- 
ered, in order that the spiritual facts may Erroneom 
be better apprehended. The first erroneous p°»t"Uu». 
postulate of belief is, that substance, life, and intelli- 
gence are something apart from God. 

The second erroneous postulate is, that man is both 
mental and material. 

The third erroneous postulate is, that mind is both 
evil and good ; when the real Mind cannot be evil, or the 
medium of evil, for Mind is God. 

The fourth erroneous postulate is, that matter is in- 
telligent, and that man has a material body, which is 
part of himself. 

The fifth erroneous postulate is, that matter holds in 
itself the issues of life and death, — that it is not only 
capable of experiencing pleasure and pain, but also of 
imparting these sensations. From the illusion implied 
in this last postulate arises the decomposition of mortal 
bodies in what is termed death. 

Miud is not an entity within the cranium, with power 
of sinning now and forever. 

In old Scriptural pictures we see the Tree of Knowl- 
edge, with a serpent coiled around it, speaking to Adam 

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and Eve. This represents the serpent in the act of 
commending to our Erst parents the knowledge of good 
and evil, a knowledge gained from matter, or 
evil, instead of Spirit. The portrayal is still 
graphically accurate, for the common conception of man- 
hood — a burlesque of God's man — is an outgrowth of 
human knowledge, a mere offshoot of material sense. 

Uncover error, and it turns the lie on you. Until the 
fact concerning error — namely, its nothingness — ap- 
Opposing pears, the moral demand will not be met, and 
p° wot - the ability to make nothing of error will be 

wanting. We should blush to call that real which is 
only a mistake. The foundation of evil is laid on a 
belief in something besides God. This belief tends to 
support two opposite powers, instead of urging the claims 
of Truth alone. The mistake of thinking that error can 
be real, when it is merely the absence of Truth, leads to 
belief in the superiority of error. 

Do you say the time has not yet come in which to 
recognize Soul as substantial, and able to control the 
The age's body ? Remember Jesus, who, over eighteen 
privilege- centuries ago, demonstrated the power of 
Spirit, and said, " The works that I do, ye shall do ;" 
and who also said, " But the hour cometh, and now it, 
when the true worshippers shall worship the Father in 
Spirit and in Truth." " Behold, now is the accepted 
time, now is the day of salvation," said Paul. 

Divine logic and revelation coincide. If we find this 
to be otherwise, we may be sure that our logic is at 
Logic ana fault, or that we have misinterpreted revela- 
leveution. t j on (j^jj itself never causes evil, or cifr 
ates aught that can cause evil. 

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Good does not create a mind susceptible of causing 
evil, for evil is the opposing error, and not the Truth of 
creation. Destructive electricity is not the offspring of 
infinite Good. Whatever contradicts the real nature 
of the divine esse, though human faith may clothe it with 
angelic vestments, is without foundation. 

The belief that Spirit is finite as well as infinite has 
darkened all history. In Christian Science, Spirit, as a 
proper noun, is the name of Being. It means Derivative* 
quantity and quality, and applies exclusively to of * pirit " 
God. The modifying derivatives of the word apiritreter 
only to quality, not Being. Man is spiritual. He is not 
God, Spirit. If man were Spirit, then men would be 
spirits, gods. Finite spirit would be mortal ; and this is 
the error embodied in the belief that the Infinite can 
be contained in the finite. This belief tends to becloud 
our apprehension of the Kingdom of Heaven, and the 
reign of harmony in the Science of Being. 

Jesus taught but one God, one Spirit. Spirit makes 
man in the image and likeness of Himself, — of Spirit, 
not of matter. Man reflects infinite Truth, 
Life, and Love. The nature of man, thus 
understood, includes more than is implied by the term 
person, as commonly used. The truly Christian and 
Scientific statement of personality, and the relation of 
man to God, with the demonstration which accompanied 
it, incensed the rabbis, and they said : " Crucify him ! 
He maketli himself as God. What further witness need 
we against him?" 

The eastern Empires and nations owe their false gov- 
ernment to the misconceptions of Deity there prevalent 
Tyranny, intolerance, and bloodshed, wherever found, 

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arise from the belief that the Infinite is formed after the 
pattern of mortal personality, passion, and impulse. 

The progress of Truth confirms its claims, and our 
Master confirmed his words by his works. His healing* 
powers evoked denial, ingratitude, and be- 
trayal, arising from sensuality. Of the ten 
lepers whom Jesus healed, but one returned to give God 
thanks, — that is, to acknowledge the Principle which 
healed him. 

Our Master easily read the thoughts of mankind, and 
this insight better enabled him to direct those thoughts 
aright ; but what would be said, at this period, 
of an infidel blasphemer who should bint that 
Jesus used his incisive power injuriously ? Our Master 
read mortal mind on a Scientific basis, — the omnipres- 
ence of Mind. An approximation toward this discern- 
ment indicates spiritual growth, and a union with the 
infinite capacities of the one Mind. Jesus could injure 
no one by his Mind-reading. The effect of his Mind was 
always to heal and save. This is the only genuine Sci- 
ence of reading mortal mind. His holy motives and 
aims were traduced by the sinners of that period, as they 
would be to-day, if Jesus were personally present. Paul 
said, " To be spiritually minded is Life." We approach 
God, or Life, in the ratio of our spirituality, our fidelity 
to Truth and Love ; and in that ratio we are able to dis- 
cern the thoughts of the sick and the sinful, in order to 
heal them. Error of any kind cannot hide from the 
law of Wisdom. 

Whoever reaches this point of moral culture cannot 
injure others, and must do them good. The greater or 
less ability of a Christian Scientist, to discern thought, 

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depends on his genuine spirituality. This kind of mind- 
reading is not clairvoyance ; but it is important to our 
success in healing, and is one of the special characteris- 
tics of that success. 

We welcome the increase of knowledge, even though 
it lead into error, because sinful human invention must, 
have its day, and we want that day to be chriBt'are. 
over. Midnight foretells the dawn. Led by a "pp*" 1 ""*- 
solitary star amid the darkness, the Magi of old foretold 
the Messiahship of Truth. Is the wise man of to-day be- 
lieved, when he beholds the light which heralds Christ's 
eternal dawn, and describes its effulgence ? 

Lulled by stupefying illusions, the world is asleep in 
the cradle of infancy, dreaming away the hours. Ma- 
terial sense cannot at once enter upon the un- ^ enin( , 
known reality of Spirit. As a criminal it will 
be punished by an unlooked-for doom. Humanity ad- 
vances out of material sense into spiritual understand- 
ing slowly, because unwillingness to learn clogs the 
footsteps and loads Christendom with chains. 

Love will finally mark the hour of harmony ; and spir- 
itualization will follow, for Love is Spirit. Before error 
is wholly destroyed, there will be interruptions Th e darkest 
to the general material routine. Earth will houn " 1 '" u - 
become dreary and desolate, but summer and winter, 
seedtime and harvest (though in changed forms), will 
continue unto the end, — until the final spiritualization 
of all things. "The darkest hour just precedes the 

This material world is even now becoming the arena 
of conflicting forces. On one side there will be discord 
and dismay; on the other there will be Science and 

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peace. In the breaking tip of material beliefs, there will 
be famine and pestilence. Sickness and death will as- 
Areua of Bumc nud<len phasea, and their nothingness be 
contest. understood. These disturbances will continue 
until the end, when all material discord will be swallowed 
up in spiritual harmony. 

Mortal error will vanish in a moral chemicalization. 
This mental fermentation has begun, and will continue 
until all errors of belief yield to understanding. Belief is 
changeable, but understanding is spiritually changeless. 

As this consummation draws nearer, he who hath 

shaped his course in accordance with Christian Science 

will find harmony established at the very 

Consummation. * J 

threshold of his career. As material knowl- 
edge diminishes, and spiritual understanding increases, 
sensible objects will be apprehended mentally instead of 

During this final conflict, wicked minds will endeavor 
to find means whereby to accomplish more evil; but 
those who discern Christian Science will hold crime in 
check. They will aid the ejection of error. They will 
maintain law and order, and cheerfully await the cer- 
tainty of ultimate perfection. 

In reality, the more closely error simulates Truth, and 
so-called matter resembles its essence, mortal mind, the 
Daneeroui more impotent error becomes as a belief. The 
resemblance*, lightning is fierce and the electric current 
swift, yet in Christian Science the flight of one and the 
blow of the other are harmless. The more ethereal mat- 
ter becomes, the more its nothingness appears, until it 
reaches its mortal zenith in illusion, the source of all evil. 
The nearer a belief approaches Truth, without passing 

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the boundary where it ceases to be an illusion, having 
been corrected by the understanding, the riper it becomes 
for destruction. The more material the belief, the more 
obvious it Is, until Divine Science, supreme in its domain, 
destroys it, and man is found in the likeness of his 
heavenly Father. 

The broadest facts array the most falsities against 
themselves, for tbey bring error out from under cover. 
It requires courage to utter Truth ; for the higher 
Truth lifts her voice, the louder will error scream, un- 
til its inarticulate sound is forever silenced, smothered 
in oblivion. 

"He uttered His voice; the earth melted." This 
Scripture indicates that all falsity, or matter, will dis- 
appear before the supremacy of Spirit. 

Christianity is again demonstrating the Life that is 
Truth, and the Truth that is Life, by the apostolic work 
of casting out error and healing the sick, Christianity 
Earth has no repayment for the persecutions ,tm re i H!t * d ' 
which attend a new step in Christianity ; but their spir- 
itual recompense is assured in the elevation of existence 
above mortal discord, and the gift of immortal harmony 
to Being. 

The prophet of to-day beholds in the mental horizon 
the signs of these times, the reappearance of the Chris- 
tianity which heals the sick and destroys „ . . 
error, " and no other sign shall be given." 
Body cannot be saved, except through Mind, Christi- 
anity is misinterpreted by this material age ; for it is 
the healing influence of Spirit (not spirit*) which the 
material senses cannot comprehend, and which can 
only be spiritually discerned. Creeds and doctrines 

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and beliefs do not express it, much less can the; 
demonstrate it. 

Beyond the frail premises of Spiritualism, above the 
grasp of creeds, the divine demonstration of Mind-heal- 
Fie ati m S 8 t ana8 M a revealed and practical reality, 
imperious throughout all ages, — a system 
of Truth and Love, for every man to understand and 

For centuries — yea, always — natural science has 
been considered no part of any religion, Christianity 
not excepted. Even now multitudes consider 
foreign to that what they call science has no proper con- 
re ip™. nect j 0I1 yjjjj f a it n ^fl piety. Mystery en- 
Bhrouds the popular systems of religion. Religion is 
made theoretical and fragmentary, rather than prac- 
tical and complete, and so is deprived of its essential 

The way through which Immortality and Life are 
learned is not ecclesiastical, but Christian, not human, 
KeTDof but divine, not physical, but metaphysical, not 
ue»ven. material, but Scientifically spiritual. Human 
philosophy, doctrines, ethics, and ' ecclesiasticism afford 
no demonstrable principle, whereby mortals can escape 
from Bin ; yet this is what the Bible demands. " Work 
out your own salvation with fear and trembling," 
says the apostle ; yet he straightway adds : " for it is 
God who worketh in you, both to will and to do of His 
good pleasure" (Philippians, ii. 12, 18). Truth lias 
furnished the key to the kingdom, and with this key 
Christian Science has opened the door of the human 
understanding. None may pick the lock, or enter by 
some other door. 



The calm, strong currents of true spirituality, the 
manifestations whereof are harmony, purity, and self- 
immolation, must deepen human experience, until the 
beliefs of material life are Been to be a bald imposition, 
and materiality gives everlasting place to the Scientific 
demonstration of Spirit. 

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Whom therefore God hath joined together, let not man pnt aanndec 
In the resurrection they neither marry nor are given in marriage, bat 
are u the angels of God in Heaven. 

WEEN our great Teacher came to him for baptism, 
John was astounded. Beading bis thoughts, 
Jesus added s " Suffer it to be so now, for thus it be- 
cometli us to fulfil all righteousness." His concessions 
to material methods were for the advancement of spir- 
itual good. 

Marriage is the only legal and moral provision for 
generation among human kind. Until the spiritual 
Harri«ne «■- creation is discerned, and the union of male 
rangemanti. aQ( j f ema ] e apprehended as in the vision of 
the Apocalypse, — where its spiritual senwe was revealed 
from Heaven, — this union should continue, under such 
moral regulations as will secure increasing virtue. 

Infidelity to the marriage covenant is the social 

scourge of all races, "the pestilence that walketh ill 

darkness, . . . the destruction that wasteth at 

noonday." The commandment, " Thou shalt 

not commit adultery," is no less imperative than the 

other, "Thou shalt not kill." 

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Chastity is the backbone of civilization and progress. 
Without it there is no stability in society, and it would 
be impossible to attain the Science of Life. 

Union of the masculine and feminine qualities in man 
constitutes completeness. The masculine mind reaches 
a higher tone by communion with the femi- 
nine, while the feminine mind gains courage 
and strength by communion with the masculine. These 
different elements conjoin naturally with each other, 
and their true harmony ia in spiritual oneness. Both 
sexea should be loving, pure, tender, and strong. The 
attraction between native qualities will be perpetual 
only as it is pure and true, bringing seasons of renewal, 
like the returning spring. 

Beauty, wealth, and fame are incompetent to meet 
the demands of the affections, and should never weigh 
against the better claims of intellect, good- Affection's 
ness, and virtue. Happiness is spiritual, born d™"" 11 - 
of Truth and Love. It is unselfish ; therefore it cannot 
exist alone, but requires all mankind to share it. 

Human affection is not poured forth vainly, even 
though it meet no return. Love enriches the nature, 
enlarging, purifying, and elevating it. The Hatpwid 
wintry blasts of earth may uproot the flowers di«upiin«. 
of affection, and scatter them to the winds; but this 
severance of fleshly ties serves to unite thought more 
closely to God, for Love supports the struggling heart 
until it ceases to sigh over the world, and begins to 
unfold its wings for Heaven. 

Marriage is unblest or blest, according to the disap- 
pointments it involves or the hopes it fulfils. To bappify 
existence, by constant intercourse with those adapted to 

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elevate it, should be the motive for society. Unit; of 
spirit gives new pinions to joy, or else joy's drooping 
wings trail in dust. 

Ill-arranged notes produce discord. Tones of the 
human mind may be different, but they should be con- 
-^. cordant, in order to blend properly. Unselfish 
ambition, noble life-motives, and purity, these 
different elements of the human mind, meeting and min- 
gling, constitute true happiness. In such union there is 
strength and permanence. 

There is moral freedom in Soul's unity. Never con- 
tract the horizon of a worthy outlook, by the selfish 
exaction of all another's time and thoughts. 
With additional joys, benevolence should 
grow more diffusive. The narrowness and jealousy 
which would confine a wife or husband forever within 
fonr walls will not promote the sweet interchange of 
confidence and love ; but, on the other hand, a wan- 
dering desire for incessant amusement, outside the 
home circle, is a poor augury for the happiness of 
wedlock. Home is the dearest spot on earth, and it 
should be the centre, though not the boundary, of the 

Said the peasant bride to her lover : " Two eat no 
more together than they eat separately." This is a hint 
A tutfui that a wife ought not to court vulgar extrava- 
•nggMtion. gance or stupid eaBe, because another supplies 
her wants. Wealth may obviate the necessity for toil 
and ill-nature in the marriage relation, but nothing can 
abolish its cares. 

" She that is married careth for her husband, how she 
may please him," says the Bible ; and this is the pleas- 

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anteat thing to do. Matrimony should never be entered 
into without a full recognition of its enduring obligations 
on both sides. There should be the most ten- Hawing 
der solicitude for each other's happiness, and dl " iB ■■ 
mutual approbation should wait on all the years at 
married life. 

Mutual compromises will often maintain a compact 
which might otherwise become unbearable. Man should 
not be required to participate in all the annoyances and 
cares of domestic economy, nor should woman be ex- 
pected to understand political economy. Fulfilling the 
different demands of their united spheres, their sym- 
pathies may blend in sweet confidence and cheer, each 
partner sustaining the other, — thus hallowing the onion 
of interests and affections, wherein the heart finds 

Tender words, and unselfish care in what promotes 
the welfare and happiness of your wife, will prove more 
salutary than stolid indifference or jealousy, m^. 
in prolonging her smiles and health. Hus- 
bands, hear this, and remember how alight a word may 
renew the old trysting-times. 

After marriage it is too late to grumble over incom- 
patibility of disposition. A mutual understanding should 
exist before this union, and continue ever after. Decep- 
tion is fatal to happiness. 

The nuptial vow should never be annulled, so long as 
its moral obligations are kept intact ; but the frequency 
of divorce shows the sacredness of this rela- J)tTtlK ^ 
tion to be losing its strength, and that most 
fatal mistakes are undermining its foundations. Sepa- 
ration never should take place ; and it never would, H 

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the husband and wife were Christian Scientists. Sci- 
ence inevitably lifts one's being higher in the scale of 
harmony and happiness. 

Kindred tastes, motives, and aspirations are neces- 
sary to the formation of a happy and permanent com- 
panionship. The beautiful in character is also 
the good, welding indissoluble the links of 
affection. A mother's affection cannot be weaned from 
her child, because the mother love includes purity and 
constancy, both of which are immortal. Therefore ma- 
ternal affection lives on, under whatever difficulties. 

From the logic of events we learn that selfishness 
and impurity alone are fleeting, and that Wisdom will 
ultimately put asunder what she hath not joined 

Marriage should improve the human species, becom- 
ing a barrier against rice, a protection to woman, 
Advantages strength to roan, and a centre for the affec- 
■"* <*»t*d*. tioQ8 Thigj h oweTer) i n a majority of cases, 
is not its present tendency., and why? Because the 
education of the higher nature is neglected, and other 
considerations, — passion, frivolous amusements, per- 
sonal adornment, display, and pride — occupy thought. 

An ill-attuned ear calls discord harmony, not appre- 
ciating concord. So physical sense, not discerning the 
„^^ true happiness of Being, places it on a false 
basis. Science will correct the discord, and 
teach us Life's sweeter harmonies. 

Soul hath infinite resources, wherewith to bless man- 
kind ; and happiness would be more readily attained, 
and would be more secure in our keeping, if sought in 
Soul Higher enjoyments alone can satisfy the craringa 

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of immortal man. We cannot circumscribe happiness 
within the limits of wealth or fame. 

The good in human affections must hare ascendency 
over the evil, and the spiritual over the animal, or hap- 
piness will never be won. The attainment of , 
this celestial condition would improve our 
progeny, diminish crime, give higher aims to ambition. 
Every valley of sin must be exalted, and every moun- 
tain of selfishness be brought low, that the highway of 
our God may be prepared in Science. The offspring of 
heavenly-minded parents inherit more intellect, better 
balanced minds, and sounder constitutions. 

If some fortuitous circumstance places spiritual chil- 
dren in the arms of gross parents, these beautiful chil- 
dren often early droop and die, like tropical flowers born 
amid Alpine snows. If perchance they live to become 
parents in their turn, they may reproduce, in their own 
helpless little ones, the grosser traits of their ances- 
tors. What hope of happiness, what noble ambition, 
can inspire the child who inherits propensities that 
must either be overcome, or reduce him to a loathsome 

Is not the propagation of the human species a greater 
responsibility, a more solemn charge, than the culture 
of your garden, or raising stock to increase your flocks 
and herds ? Nothing unworthy of perpetuity should be 
transmitted to children. 

The formation of mortals must greatly improve, to 
advance mankind. The Scientific morale of marriage is 
spiritual unity. If the propagation of a higher human 
species is requisite to reach this goal, then its material 
conditions can only be permitted for the purpose of 

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generating, the fostus most be kept mentally pare, and 
the period of gestation have the sanctity of virginity. 

The entire education of children should be such as 
will form habits of obedience to moral and spiritual law, 
whereby they may meet and master that belief in so- 
called physical laws which breeds disease. 

If parents create in their babes a desire for incessant 
amusement, to be always fed, rocked, tossed, or talked 
¥ .. to, those parents should not, in after years, 

Inheritance. ... ■ -• <■ « . » , 

complain of their children s fretfulness or 

frivolity, which they have themselves occasioned. Taking 
less " thought for the body, what ye shall eat or what 
ye shall drink," will do much more for the health of the 
rising generation than you dream of. Children should 
be allowed to remain children in knowledge, and become 
men and women only through growth in the understand- 
ing of man's spiritual existence. 

We must not attribute more and more intelligence 
to matter, but less and less, if we would be wise and 
The Mmd healthy. Mind, which forms the bud and 
CIBWiTe ■ blossom, will care for the human body, even 
as it clothes the lily ; but let no mortal interfere with 
God's government, by thrusting in the laws of human 

The higher nature of man is not governed by the 

lower. This would reverse the order of Wisdom. Our 

. false views of life hide eternal harmony, and 

Government. -.., . . „ 

produce the ills of which we complain. Bo- 
cause mortals believe in material laws, and reject the 
Science of Mind, this does not make materiality true, or 
the so-called laws of sense superior to the law of Soul. 
You would never think that flannel is better than the 

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controlling Mind, for warding off pulmonary disease, if . 
you understood the Science of Being. 

Man is the offspring of Spirit: The beautiful, good, 
and pure constitute his ancestry. Hia origin is not, like 
that of mortals, in brute instinct, nor does . . 
he pass through material conditions prior to 
reaching intelligence. Spirit is his primitive and ulti- 
mate source of Being, and God is his Father. 

Civil law establishes very unfair differences between 
the rights of the two sexes. Christian Science furnishes 
no precedent for such injustice, and civiliza- The right* 
tion mitigates it in some measure. Still, it is of w<IJU * n - 
a marvel why usage should accord woman less honor 
than does either Christian Science or civilization. 

Our laws are not impartial, to say the least, in their 
discrimination as to the person, property, and parental 
claims of the two sexes. If the elective f ran- _ . , , 

Unfair laws. 

chise for women will remedy the evil, without 
encouraging difficulties of greater magnitude, let us 
hope it will be granted. A very feasible as well as ra- 
tional means of improvement, at present, is the improve- 
ment of society in general, and the achievement of a 
nobler race for legislation. 

If a dissolute husband deserts his wife, certainly the 
wronged and, perchance, impoverished woman should be 
allowed to collect her own wages, enter into business 
agreements, hold real estate, deposit funds, and hold her 
children free from his interference. 

Want of social equality is a crying evil, occasioned by 
the selfishness of the world. Our forefathers exercised 
their faith in the direction taught by the Apostle James, 
when he said : " Pure religion and undefiled, before God 

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and the Father, is this, — to visit the fatherless and 
widows in their affliction, and to keep himself unspotted 
from the world." 

Pride, envy, or jealousy seems, on most occasions, to 
be the master of ceremonies, ruling out primitive Christi- 
BndwneM. an '* T " ^°en & man lends a helping hand to 
some noble woman, struggling alone with ad- 
versity, his more prudent wife is apt to say, " It is never 
well to interfere with your neighbor's business." A wife 
is sometimes debarred, by a covetous domestic tyrant, 
from giving the ready aid her sympathy end charity 
would afford. 

The time oometh when marriage will be a union of 
hearts, when husbands and wives will love one another 
PMg^n more sincerely than at present. Furthermore, 
gswmuion. fa e g me a j M come th f which Jesus Bpake, 
when he declared that in the resurrection there should 
be no more marrying or giving in marriage, but man 
should be as the angels. Tlteu shall Soul rejoice in Hs 
own, wherein passion hath no part. Then white-robe^ 
purity shall unite masculine Wisdom and feminine Lovt 
in spiritual understanding and perpetual union. 

Until it is learned that generation rests on 110 sexnal 
basis, let marriage continue, and let us permit no such 
disregard of law as may lead to a worse state of society 
than now exists. Honesty and virtue ensure the stability 
of the marriage covenant. Spirit will ultimately claim its 
own, and the voices of physical sense be forever hushed. 

Marriage should be the school of virtue, and man's 
Tfaxwine offspring should be the germ of his highest 
*ud water, nature. May Christ, Truth, be present at 
every bridal altar, to turn the water into wine, and give 

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to human life an inspiration whereby man's spiritual 
origin and existence may be discerned. 

If the foundations of human affection are consistent 
with progress, they will be strong and enduring. Di- 
vorces should warn the age of some funda- 
mental error in the marriage state. The 
onion of the sexes suffers fearful discord. To gain 
Christian Science, and consequently the harmony of this 
relation, it should be more metaphysically regarded, 
and less physically. 

The broadcast powers of evil, so conspicuous to-day, 
show themselves in the materialism and sensualism of 
the age, struggling against the advancing Bpir- rowm-iess 
itual era. Beholding the world'B lack of P"™ 1 **- 
Christianity, and the powerlessnesB of vows to make 
good husbands and wives, the human mind will at length 
demand a higher affection. 

There will ensue a fermentation over this, as over 
many other reforms, until we get at last the clear strain- 
ing of Truth, and impurity and error are left 
among the lees. The fermentation, even of 
fluids, is not pleasant. An unsettled, transitional stage 
is never desirable on its own account. Matrimony, which 
was once a fixed fact among us, must lose its present 
slippery footing, and find permanence in a more spirit- 
ual adherence. 

The mental chemicalization, which has brought con- 
jugal infidelity to the surface, will assuredly throw off 
this evil, and marriage will become purer when the scum 
is gone. 

Thou art right, immortal Shakespeare, — great poet 
of humanity ; 

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Sweet are the uses of adversity, 
Which, like flie toad, ngly and venomous, 
Wean jet a precious jewel in his head. 

Trials teach mortals not to lean on an earthly staff,— 
a broken reed, which pierces the heart. We do not half 
Saiutuj remember this in the sunshine of joy and 
** 1 ™' prosperity. Sorrow is salutary. Through 

great tribulation we enter into the kingdom. Trials are 
proofs of God's care. Spiritual development germinates 
not from seed sown in the soil of earthly hopes ; but 
when these decay, Soul propagates anew the higher joys 
of Spirit, which have no taint of earth. Each successive 
stage of experience unfolds new views of divine goodness 
and love. 

Amidst gratitude for conjugal felicity, it is well to re* 
member how fleeting are human joys. Amidst conjugal 
infelicity, it is well to hope, and wait patiently on the 

Husbands and wives should never separate, if there is 
no Christian demand for it. It is better to await the 
_ u logic of events, than for a wife precipitately to 

leave her husband, or a husband his wife. If 
one is better than the other, as must always be the case, 
the other pre-eminently needs good company. Socrates 
considered patience salutary under such circumstances, 
making his Xantippe a discipline for hiB philosophy. 

Sorrow has its reward. It never leaves us where it 
found us. The furnace separates the gold from the 
Tip gold dross, that the precious metal may be graven 
and aW w jth the image of God. The cup our Father 
hath given, shall we not drink it, and learn the 1 
He teaches ? 

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If the ocean is Btirred by a storm, the clouds lower, 
the wind shrieks through the tightened shrouds, and 
waves lift themselves into mountains. We ask smwhina 
the helmsman : " Do yon know your coarse ? ■ nd atonn " 
Can you steer safely amid the storm?" He answers 
nobly; but the brave, dauntless seaman is not sure of 
his fate. Nautical science is not equal to the Science of 
Hind ; yet, acting up to his highest understanding, firm 
at the post of duty, the mariner works on, and awaits 
the issue. Thus should we deport ourselves on the 
seething ocean of sorrow. Hoping and working, we 
should stick to the wreck, until an irresistible propul- 
sion precipitates our doom, or sunshine gladdens the 

The notion that animal natures can possibly give force 
to character is too absurd for consideration, when we 
remember that our Lord and Master healed . 
the sick, raised the dead, and commanded even 
the winds and waves to obey him, through spiritual 
ascendency. Grace and Truth are potent beyond all 
other means and methods. 

The manifest lack of spiritual power, in the limited 
demonstration of popular Christianity, puts to shame the 
labor of centuries. Corporeal consciousness is not so 
much needed as spiritual. Think of thyself as the 
orange just eaten, of which only the pleasant idea is 

Religious and medical systems perpetuate the neces- 
sity of physical pains and pleasures, but Jesus banishes 
the belief in any such pains or pleasures. The Evii ^ 
epoch approaches when this understanding P"™" * 
Till be the basis of true religion. At present we live 

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ridiculously, for fear of being thought ridiculous. Wo 
are slaves to fashion, appetite, aud sense. In the future 
we shall learn how Spirit, the great architect, creates 
men and women who are too good to be blotted out We 
ought to weary of the fleeting and false, and cherish 
nothing which hinders one's highest selfhood. 

Matrimonial Aphorisms. 

Frugality, as well as affection, is essential to domestic 
prosperity ; but to silence the voice of conscience, iu order 
to gain wealth, is to trade without profit. 

The genius of woman shrinks from controversy with 
a knave or a fool. 

A true man respects the character of a woman, but a 
mouse will gnaw in the dark at a spotless garment. 

Culture and refinement are not adjuncts of the toilet, 
bnt things of the head and heart. 

Innocence is a gem, worn in utter unconsciousness of 

Husbands who try to dissipate care in the convivial 
club are poor stock for the matrimonial market A hus- 
band is either his wife's beet friend or worst enemy. 

"Favor is deceitful, and beauty is vain, but a woman 
that feareth the Lord, she shall be praised," saith the 

A bad woman is a human leper, dangerous to all who 
approach her. ^"*- 

In marriage, avoid disparities in age, taste, culture, 
and morals. Always choose those qualities which wear 

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ltt.BBIA.GE. 279 

Jealousy is the grave of affection. The presence of 
mistrust, where confidence is due, touches with its 
mildew the flowers of Eden, and scatters lore's petals 
to decay. 

The bridal altar is the verge of a new existence, 
wherein the old is fading out, and the new coming in. 
Two mortals are to unite in one hope, one freedom, one 
joy, walking the long path together. 

Be not in haste to take the vow, " until death do us 
part." Consider well its obligations, its responsibilities, 
and its relations to your own growth and your influence 
on other lives ; but when your vows are taken, preserve 
them stainless. 

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Fob out of the heart proceed evil thought*, murders, adulteries, for- 
nications, thefts, falie witneii, blasphemies. These are the. thing* which 
defile a man. — Jesus, 

ANIMAL MAGNETISM was first brought into notice 
in Germany, in 1775, by Mesmer. According to the 
Earliest io- American Cyclopaedia he regarded this force, 

rartigation.. ^fcjj ],„ ggjj coa l,J be exer ted by OD6 living 

organism over another, as a means of alleviating disease. 

His propositions are as follows : 

Thjre exists a mutual influence between the celestial 
bodies, the earth, and animated things. Animal bodies are 
susceptible to the influence of this agent, disseminating itself 
through the substance of the nerves. 

In 1784 the French government ordered the medical 
faculty of Paris to investigate Mesmer's theory, and re- 
port upon it Under this order a commission was 
appointed, and Benjamin Franklin was one of the 
commissioners. They reported to the government as 
follows : 

In regard to the existence and utility of animal magne- 
tism, we have come to the unanimous conclusions that there 
is no proof of the existence of the animal magnetic fluid ; 
that the violent effects, which are observed in the public 

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practice of magnetism, are due to manipulations, or to the 
excitement of the imagination, and the impressions made 
upon the senses ; and that there is one more fact to be re- 
corded in the history of the errors of the human mind, and so 
important experiment upon the power of the imagination. 

In 1837 a committee of nine was appointed, among 
Thorn were Roux, Bouiilaud, and Cloquet, who „, , 
tested, in several sessions, the phenomena ex- 
hibited by a reputed clairvoyant. Their report stated 
the results as follows: 

The facta which had been promised by Monsieur Berna 
[the magnetizer] as conclusive, and as adapted to throw 
light on physiological and therapeutical questions, are cer- 
tainly not conclusive in favor of the doctrine of animal mag- 
netism, and have nothing in common with either physiology 
or therapeutics. 

This Report was adopted by the Royal Academy of 
Medicine, in Paris. 

The author's own observations of the workings of ani 
mal magnetism not only convince her that it p^^,,, 
is not a remedial agent, but that its effects «««in«oi». 
npon those who willingly practise it lead to moral and 
physical death. 

If it seems to alleviate or cure disease, this appear- 
ance is deceptive, since error cannot remove the effects 
of error. Discomfort under error is preferable to com- 
fort. In no instance is the effect of hypnotism other 
than the effect of illusion. Any seeming benefit derived 
therefrom is proportionate only to one's faith in esoteric 

Animal magnetism has no Scientific principle; for 

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God governs all that is real, harmonious, and eternal, 

and His power is neither animal nor human. Its basis 

being a belief, and this belief an error, in 

fceg»!iOD. a , ' 

Science, — animal magnetism, hypnotism, or 
mesmerism is a mere negation, possessing neither intel- 
ligence, power, nor reality. 

There ia but one real attraction, — namely, that of 
Spirit The pointing of the needle to the pole symbolizes 
this all-embracing power, or the attraction of Mind. 

The planets have no more power over man than over 
his Maker, since God governs the universe. Reflecting 
His power, man has dominion over sky and earth, and 
all their hosts. 

The mild forms of animal magnetism are disappear- 
ing, and its aggressive features are coming to the front. 
Hidd«n The looms of crime, hidden in the dark re- 
■e™"*- cesses of mortal thought, are every hour 
weaving webs more complicated and subtile. So secret 
are its present methods, that they ensnare the age into 
indolence, and produce the very apathy on this subject 
which the criminal desires. 

The following is an extract from the Boston Herald : 

Mesmerism is a problem not leading itself to an easy ex* 
planation and development. It implies the exercise of des- 
potic control, and is much more likely to be abused by its 
possessor, than otherwise employed, for the individual or 

Evil is not power. Its seeming despotism is but a be- 
lief in evil. Christian Science despoils the 
kingdom of belief, and pre-eminently promotes 
affection and virtue in families, and therefore in tbe 

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community. The Apostle Paul refers to the personifica- 
tion of evil as " the god of this world," and further 
defines it as dishonesty and craftiness. Sin was the 
Assyrian moon-god. 

The liberation of the powers of mortal mind through 
Science, whereby man may escape from mortality into 
immortality, blesses the' whole human family. The lit*,*. 
As in the beginning, however, this liberation liMlrfnl1 ' 
shows itself in a knowledge of good and evil; but this 
knowledge must be destroyed. 

On the other hand, Mind-Science is wholly separate 
from any half-way, impertinent knowledge ; because it 
is of God, and gives a spiritual understanding, which 
works out the purposes of Good only. The maximum 
of Good is always met by the maximum of suppositional 

As used in Christian Science, animal magnetism is the 
specific term for error, or mortal mind. It is a belief 
that mind is material, and both evil and good ; xte genna 
and that evil is as real as goodness, and more of erTor - 
powerful. This belief has not one quality of Truth or 
Good. It is either ignorant or malicious. The malicious 
form of animal magnetism ulti mates in moral idiocy. 
The truths of immortal Mind sustain man ; and they 
annihilate the fables of mortal mind, whose flimsy and 
gaudy pretensions, like silly moths, singe their own wings 
and fall into dust. 

In reality there is no mortal mind, and consequently 
no transference of mortal thought and will- Though 
power. Life and Being are of God. In Chris- *"»«■««>«•■ 
tian Science man can do no harm, for his thoughts are 
true thoughts, passing from God to man. 

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When Christian Science and animal magnetism are 
both comprehended, as they will be, it will be Been why 
the pioneer of this Science has been bo unjustly per- 
secuted, and belied by wolves in sheep's clothing calling 
themselves Christian Scientists. 
Agassiz has wisely said : 

Every great scientific truth goes through three stages. 
First, people say it conflicts with the Bible. Next, tliey 
say it has been discovered before. Lastly, they say they 
have always believed it- 
Christian Science goes to the bottom of mental action, 
and reveals the theodicy which indicates the Tightness 
_ „ of all divine action (as the emanation of di- 

Thoodtcy, v 

vine Mind), and the consequent wrongness of 
its opposite. 

Remember that the medicine of Science is divine Hind ; 
and dishonesty, sensuality, falsehood, revenge, malice, 
„ , are not the mental qualities which heal the 

Adulteration- ^ 

aick. The hypnotizer employs one belief to 
destroy another. If he heals sickness through a belief, 
and a belief originally caused the sickness, it is a 
case of the greater error overcoming the lesser. This 
greater error thereafter occupies the ground, leaving the 
case worse than before it was grasped by the stronger 

Our courts recognize evidence to prove the motive 
as well as the commission of a crime. Is it not clear 
„ that the human mind must move the body to 

a wicked act ? Is not mortal mind the mur- 
derer ? The hands, without mortal mind to, direct them, 
could not murder. 

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Courts and juries judge and sentence mortals, in 
order to restrain crime, to prevent deeds of violence, 
and to punish those deeds. To say that these Meaui 
tribunals have no jurisdiction over mortal cnmefc 
mind, would be to contradict precedent, and admit that 
the power of human law is restricted to matter, while 
mortal mind, which is the real outlaw, defies justice and 
is recommended to mercy. Can matter commit a crime T 
Can matter be punished ? Can you separate the men- 
tality from the body over which courts hold jurisdiction ? 
Mortal mind, not matter, is the criminal in every case ; 
and human law rightly estimates crime, and courts rea- 
sonably sentence it, according to its motive. 

When our laws eventually take cognizance of men- 
tal crime, and no longer apply legal rulings wholly to 
physical offences, these words of Judge Par- i mportwlt 
menter, of Boston, will become historic : " I *ciuon. 
Bee no reason why metaphysics is not as important to 
medicine as to mechanics or mathematics." 

He who uses his developed mental powers like an es- 
caped felon, to commit fresh atrocities as opportunity 

occurs, is never safe. God will arrest him. 
Divine justice will manacle him. His sins ' 
will be millstones about his neck, weighing him down 
to the depths of ignominy and death. The aggravation 
of error foretells its doom, and confirms the ancient 
axiom : " Whom the gods would destroy, they first 
make mad." 

Prom ordinary medical practice, the distance to Chris- 
tian Science is full many a league in the line ^ „;„„, ^ 
of light ; but to go from the use of inanimate ™ ntal p° wbb 
drugs, in healing, to the criminal misuse of mortal 

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mind, is to drop from the platform of common man- 
hood into the very mire of iniquity. To work against 
the free course of honesty and humility, is to push 
vainly against the current running Heavenward. 

Like our nation, Christian Science has its Declaration 
of Independence. God has endowed man with inalien- 
seif-gov- able rights, among which are self-government, 
" nanent " reason, and conscience. Man is properly self- 
governed, only when be is guided by no other mind than 
bis Maker's. 

Man's rights are invaded when this divine order is 
interfered with. The mental trespasser necessarily in- 
curs the divine penalty due to this crime. 

Let this age, which sits in judgment on Christian Sci- 
ence, sanction only such methods as are demonstrable 
Bight i° Truth, aud classify all others as did Saint 

m * amSM - Paul, in his great Epistle to the Galatians, 
when he wrote as follows : 

Now the works of the flesh are manifest, which are these 
— adultery, fornication, nncleanness, laaoiviousness, idola- 
try, witchcraft, hatred, variance, emulations, wrath, strife, 
seditions, heresies, envyings, murders, drunkenness, revellings, 
and such like : of the which I tell you before, as I have also 
told you in time past, that tney which do such things shall 
not inherit the Kingdom of God. But the fruit of the Spirit 
is love, joy, peace, long-suffering, gentleness, goodness, faith, 
meekness, temperance ; against such there is no law. 

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Aim because I tell you the truth, ye believe me not. Wbfch of yon 
coJivinceth me of Bin t And if I any the truth, why do ye not believe 
met — Jisub. 

But if the Spirit of him that rained up Jesus from the dead dwell in 
yon, He that rawed op Christ from the dead shall also quicken your 
mortal bodies, by hi* Spirit that dwelleth in yon. — Paul. 

THE strictures on this volume would condemn to ob- 
livion that Truth which is raising up thousands from 
helplessness to strength, and elevating them Deuced 
from a theoretical to a practical Christianity. P"* 1 ** 8 - 
These criticisms are generally based on detached sen- 
tences or clauses, separated from their context. Even 
the Scriptures, which grow in beauty and consistency 
from one grand root, appear contradictory when sub- 
jected to such usage. The apostolic injunction is, 
"Prove all things; hold fast that which is good." 

In Christian Science mere opinion is valueless. Proof 
is essential to a due estimate of this subject. Sneers, at 
the application of the word Science to Christi- sarcasm 
anity, cannot prevent that from being Scien- *" d prooh - 
title which is based on divine Principle, demonstrated 
according to a given rule, and subjected to proper tests. 
The facts are so absolute and numerous in support of 
Christian Science, that misrepresentation and denuncia- 

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tion cannot overthrow it. Saint Paul alludes to "doubt- 
ful disputations." The hoar has struck when proof and 
demonstration, instead of opinion and dogma, are sum- 
moned to the support of Christianity, "making wise the 

In unqualified condemnations of Scientific Mind-heal- 
ing, one mar see with Borrow the sad effects on the sick 
Ridicule of denying Truth. He that decries this Sci- 
*nd Jbsub. ence) doe B ft presumptuously, in the face of 
Bible history, and in defiance of the direct command of 
Jesus, " Go ye into all the world and preach the gospel ; " 
to which command was added the promise that his stu- 
dents should cast out evils and heal the sick. He 
bade the seventy disciples, as well as the twelve, heal 
the sick in any town where they should be hospitably 

If Christianity is not Scientific, and Science is not 
Christian, then there is no invariable rule of right, and 
The Truth becomes an accident Shall it be de- 
and Scientific. n ; e( j j na (. a S y fl te m which works according to 
the Scriptures has Scriptural authority ? 

Christian Science awakens the sinner, reclaims the 
infidel, and raises from the couch of pain the helpless 
Good works. i nv ' a li , i. I* speaks to the dumb the words of 
Truth, and they answer with rejoicing. It 
causes the deaf to hear, the lame to walk, and the blind 
to see. Who would be the first to disown the argu- 
ment of good works, when our Master says, " By their 
fruits ye shall know them" ? 

If Christian Scientists were teaching or practising 
pharmacy or obstetrics according to the common theo- 
ries, no denunciations would follow them, even if such 

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treatment resulted in the death of a patient. The people 
are taught, in auch cases, to Bay Amen. Shall I then be 
smitten for teaching Truth as the Principle of healing, 
and proving my word by my deed ? James said : " Show 
me thy faith without thy works, and I will show thee 
my faith by my works." 

Is not mortal mind ignorant of God's method ? This 
makes it doubly unfair to impugn and misrepresent ' 
the facts, although, without this cross-bearing, p oraonal 
one might not be able to say, with the apostle, "peri<"><»- 
" None of these things more me." The sick, the halt, 
and the blind look up to Christian Science with bless- 
ings, and Truth will not be forever hidden from the 
quickened sense of the people by unjust parody. 

Jesus strips all disguise from error, when bis teachings 
are fully understood. By parable and argument he ex- 
plains the impossibility of Good producing 
evil ; and be also Scientifically demonstrates 
this great fact, proving, by what are wrongly called his 
miracles, that sin, sickness, and death are beliefs, illu- 
sive errors, whicli he could and did destroy. 

It would sometimes seem as if Truth were rejected 
because meekness and spirituality are the conditions of 
its acceptance, while Christendom generally demands so 
much less. 

Anciently those apostles who were Jesus' students — 
as well as Paul, who was not one of his students — healed 
the sick and reformed the sinner by their reli- _, . , 

■* Disciples, 

gion. Alas for the error which allows words, 
rather than works, to follow such examples ! Whoever, 
meekly and conscientiously, is the first to press along 
the line of Gospel-healing, is often accounted a heretic. 



It is objected to Christian Science that it claims God 
as the only absolute Life and Soul, and man to be His 
strong idea. It should be added that this is claimed 
position. fa represent the normal, healthful, and sinlesB 
condition of man in Science ; and that this claim is 
made because the Scriptures say that God has created 
man in His own image and after His likeness. Is it too 
bold to assume that God's likeness is not found in mat- 
ter, sin, sickness, and death ? 

Were it more fully understood that Truth alone heals 
the sickness which is caused by error, the opponents of 
Misrapre- a demonstrable Science would perhaps merci- 
mnutioufl. fully withhold their misrepresentations ; and 
until the opponents of Christian Science test its efficacy, 
according to rules which disclose its merits or demerits, 
would it not be fair to observe the Scriptural precept 
against uncharitable judgment? 

There are various methods of treating disease, which 
are not included in the commonly accepted systems; 
The one di- DU t there is only one which should be pre- 
Tin« method. gen ted to the whole world, and that is the 
Christian Science which Jesus preached and practised, 
and left us as his rich legacy. 

Why should one refuse to investigate this method of 
treating disease ? Why support the popular systems 
of medicine, when the physician may be perchance 
an infidel, and loses ninety -and -nine patients while 
Christian Science cures its hundred ? Is it because 
allopathy and homoeopathy are more fashionable and 
less spiritual? 

In the Bible the word Spirit is so commonly applied 
to Deity, that Spirit and God are often regarded as 

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synonymous terms ; and it is thus they are uni- 
formly used and understood in Christian Science. As it 
is evident that the likeness of Spirit cannot 
be material, does it not follow that God can- 
not be in Hta unlikenesfl,or matter ? When the omnipo- 
tence of God is preached, and His absoluteness is set 
forth, Christian sermons will heal the sick. 

It is sometimes said, in criticising Christian Science, 
that the mind which contradicts itself neither knows 
itself, nor what it is saying. It is indeed no 
small matter to know one's self ; but in this 
rolume of mine there are no contradictory statements, — 
at least none which are apparent to those who understand 
its propositions well enough to pass judgment upon 
them. One who understands Christian Science can 
heal the sick on its Principle, and this practical proof 
is the only feasible evidence that one understands 
Christian Science. 

Anybody who is able to perceive the incongruity be- 
tween God's ideal and poor humanity, ought to be able 
to discern the distinction (made by Christian Science) 
between God's ideal, made in His image, and the 
sinning race of Adam. 

The apostle says : " For if a man think himself to be 
something when he is nothing, he deceiveth himself." 
This idea of human nothingness, which Science incul- 
cates, enrages the carnal mind, and is the main cause of 
its antagonism. 

It is not the purpose of Christian Science to " educate 
the idea of God, or treat it for disease," as is 
alleged by one critic. I regret that such criti- 
cism confounds man with Adam. When man is spoken 

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of as made in God's image, it is not sinful and sickly 
mortal man who is referred to, but the ideal man, re- 
flected as God's likeness. 

It is sometimes said that Christian Science teaches 
the nothingness of sin, sickness, and death, and then 
Nothingnw, teaches how thiB nothingness is to be saved 
and vacuum, g^ healed. The nothingness of nothing is 
plain ; but it should be understood that error is nothing, 
and that its nothingness must be demonstrated, in order 
to prove the somethingncss — yea, the allness — of 
Truth. It is self-evident that we are healthy, happy, 
and good, only as we cease to be diseased, unhappy, and 
sinful. Disbelief in error destroys error, and causes 
Truth to be seen. There are no vacuums. How then 
can this demonstration be " fraught with falsities painfnl 
to behold," as one opponent avers ? 

We treat error with Trnth, because Truth is error's 
antidote. If a dream ceases, it is self-destroyed, and the 
, ,. terror is over. So when a sufferer is con- 

vinced that there is no reality in his belief 
of pain, because sensation in matter is but a false belief, 
how can he possibly suffer longer ? Do you suffer the 
pain of tooth-pulling, when you believe that nitrous-oxide 
gas has made you unconscious ? Yet, in your concept, 
the tooth, the operation, and the forceps are unchanged. 

Material beliefs must be expelled to make room for 

spiritual understanding. We cannot serve both God and 

Mammon at the same time ; but is not this 

what frail mortals are trying to do ? Paul 

says : " The flesh Iusteth against the Spirit, and the 

Spirit against the flesh." Who is ready to admit this ? 

It is said, by one critic, that to verify this wonderful 

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philosophy, Christian Science declares that whatever is 
mortal or discordant hath no origin, existence, or real- 
neas. As nothing really has Life but the Heavenly 
infinite God, who is Life, this writer infers *"*>™* 
that, if anything needs to be doctored, it must be the one 
God, or Mind. The critic concludes thns: "Alas for an 
age when such darkness can be put before the world as 
wisdom, and find minds so irrational as to immerse 
themselves in it!" 

I sympathize with his despair over mortal minds, as 
expressed in this last sentence, but critics must consider 
the signs of Christ's coming. Christ, as the 
idea of God, comes now, as of old, preaching 
the Gospel to the poor, healing the sick, casting out evils. 
Neither can it be chaos or darkness which restores an 
essential element of Christianity, —, apostolic 
healing ; but Divine Science is the light shining in 
darkness, which the darkness comprehends not. 

If Christian Science takes away the popular gods, 
— sin, sickness, and death, — remember it is Christ, 
Truth, who destroys these evils, and so proves their 

The dream that matter and error are something, must 
yield to reason and revelation. Then mortals will behold 
its nothingness, and sickness and sin will dis- 
appear to their vision. The harmonious will 
appear real, and the inharmonious unreal. These critics 
must then see that error is indeed the nothingness which 
they chide us for talking about, and which we desire 
neither to honor nor fear. 

Medical theories virtually admit the nothingness of 
hallucinations, even while treating them as disease ; 

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and who objects to this ? Ought we not, then, to ap- 
prove any cure effected by making the disease appear 
to be — what it really is — an illusion ? 

Here is the difficulty, that generally it is not under- 
stood how one disease is just as much a delusion as 
aii disuse another. I* if* a pity that the medical faculty 
a delusion. an( j clergy have not found this out, for Jesns 
established this foundational fact, when devils were cast 
out and the dnmb spake. 

Are we irreverent towards sin, or imputing too much 
to God, when we ascribe to Him almighty Life and Love ? 
Rights of * ^ enT ^is co-operation with evil, because I 
■ickneu. can have no f a it Q j a an y other power but 
God's. Is it not well to eliminate from mortal mind 
what, so long as it remains within, will show itself in 
forms of sin, sickness, and death ? Instead of tenaciously 
defending the supposed rights of disease, while complain- 
ing of the suffering it brings, would it not be wiser to 
abandon the defence ; especially when, by so doing, our 
own condition can be improved, and that of other people 
as well ? 

I have never supposed this century would witness the 
full fruitage of Christian Science, or that sin, disease, 
fniitsnB. and death would not continue for centuries 
to come ; but this I do aver, that, as a result 
of teaching Christian Science, ethics and temperance 
.have received an impulse, health has been restored, and 
longevity increased. If such arc the present fruits, what 
may not the harvest be, when this Science is more 
generally understood ? 

As Paul asked of the unfaithful in ancient days, so 
the rabbis of the present day ask concerning our healing 

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and teaching, " Through breaking the law, dishonorest 
thou God ? " We have the Gospel, however, and our 
Master annulled material law, by healing con- lj W ttnd 
trary thereto- We propoBe to follow tie Mas- Go *i* 1 - 
ter's example. As far as in us lieB, we should subor- 
dinate material law to spiritual law. Two essential 
points of Christian Science are that Life never dies, and 
that God is not the author of sickness. 

The chief difficulty, in conveying the teachings of 
Divine Science accurately to human thought, lies in this, 
that, like all other language, English is inade- Languige 
-quate to the expression of spiritual concep- m "*i n * t «- 
tiona ai d propositions, through the use of material terms. 
The elucidation of Christian Science lies in its spiritual 
sense, and this sense must be gained by its disciples, 
in order to grasp the meaning of this Science. Out of 
this condition grew the prophecy concerning the Chris- 
tian apostleB, " They shall speak with new tongues." 

Speaking of the things of Spirit, yet dwelling on a 
material plane, material terms must be generally em- 
ployed. Mortal mind does not at once catch the higher 
meaning ; and can only do so as thought is educated up 
to spiritual apprehension. To a certain extent this is 
equally true of all learning, even that which is wholly 

In Christian Science, Substance is understood to be 
Spirit, while its opponents believe substance to be 
matter. They think of matter as something, spiritual 
and almost the only thing, and of the things BQbB,ance - 
which pertain to Spirit as next to nothing, or as very far 
removed from daily experience ; while Christian Science 
takes exactly the contrary view. 

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To understand all our Master's sayings, as recorded 
in the New Testament, sayings infinitely important, his 
with wordi followers muBt grow into that stature oi 
■nd worki. manU ood in Christ Jesus which enables 
them to interpret his spiritual meaning. Then would 
they know how Truth casts out error and heals the sick. 
His words were the offspring of his deeds, both of which 
muat be understood. Unless the works are compre- 
hended which his words explained, the words are blind. 

The Master often refused to explain his words, be- 
cause it is difficult for a material age to apprehend spir- 
itual Truth. He said : " This people's heart is waxed 
gross, and their ears are dull of hearing, and their eyes 
they have closed ; lest at any time they should see with 
their eyes, and hear with their ears, and should under 
stand with their heart, and should be converted, and I 
should heal them." 

"The Word was made flesh." Divine Truth and 

Love must be seen and felt by mortals, before the Sci- 

, ., ,. . ence which declares them could be demon- 
Li fe-Iink. 

strated. Hence their embodiment in the 
blessed Jesus, — that Life-link, forming the connection 
through which the Real reaches the unreal, Soul rebukes 
sense, and Truth destroys error. 

fu Jewish worship the Word was materially explained, 
and the spiritual sense was unperceived. The religion 
Prayera '• which sprang from half-bidden Israelitish his- 
«nd heiith. tot y ^g p^antfc, and void of healing power. 
When we lose faith in God's power to heal, we distrust the 
Principle which demonstrates Christian Science, and then 
we cannot heal the sick. Neither can we heal through the 
help of Spirit, if we plant ourselves in a material soiL 

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The author became a member of the Orthodox Con- 
gregational Church when a child. And later she learned 
that her own prayers failed to heal, and so did the 
prayers of devout, loving parents and the church ; but 
when the spiritual sense of the creed was discerned, in 
the Science of Christianity, it was a present help. It 
was the living, palpitating presence of Christ, Truth, 
which healed the sick. 

We cannot bring oat the practical proof of Christian- 
ity, which Jesus required, while error is as potent and 
real to us as Truth, and while we make a per- stating, 
sonal devil and an anthropomorphic God our P oint »- 
starting-points ; especially if we consider Satan as a being 
coequal in power with Deity, if not superior to Him. Be- 
cause such starting-points are neither spiritual nor Sci- 
entific, they cannot work out the Spirit-rule of Christian 
healing, which proves the nothingness of error by the 
all- inclusive noes of Truth. 

The Israelites centred their thoughts on the material, 
in their attempted worship of the spiritual. To them 
matter was substance, and Spirit was shadow. Fmitkao 
They thought to worship Spirit from a ma- wanbi P- 
terial standpoint, but this was impracticable. They 
might appeal to Jehovah, but their prayer brought down 
no proof that it was heard, because they did not suffi- 
ciently understand God as able to demonstrate His 
power to heal, — to make harmony a reality, and to 
make discord the unreality. 

Our Master declared that his material body was not 
spirit, evidently considering it a mortal and , 

material belief of flesh and bones ; whereas 
the Jews took a diametrically opposite view. To Jesus 



not materiality, but spirituality, was the reality ef man's 
existence; while to the rabbis, the spiritual was the 
intangible and uncertain, if not the unreal. 

If a mother had a child who was frightened at imagi- 
nary ghosts, and sick in consequence of her fear, would 
G^. she say to her : " Ghosts are real. They ex- 

ist, and are to be feared ; but yon must not 
be afraid of them " ? 

Children, like adults, ought to fear a reality which can 
harm them, and which they do not understand ; for at 
any moment they may become its helpless victims ; but 
instead of increasing children's fear by declaring ghosts 
to be real, merciless, and powerful, thus watering the 
very roots of childish timidity, the children should be 
assured that their fears are groundless, that ghosts 
are not realities, but traditional beliefs, erroneous and 

In short, children should be told not to believe in 
ghosts, because there are no such things. If belief in 
their reality is destroyed, terror will depart and health 
be restored. The objects of alarm will then vanish into 
nothingness, no longer seeming worthy of fear or honor. 
To accomplish a good result, it is certainly not irrational 
to tell the truth about ghosts. 

The Christianly Scientific real is the sensuous unreal. 
What seems real to material sense is unreal in Science. 
The real The physical senses and Science have ever 
and unreal. ^^ antagonistic ; and they will so continue, 
till the testimony of the physical senses yields entirely 
to Christian Science. 

How can a Christian — having the stronger evidence 
of Truth, which contradicts the evidence of error — think 

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of the latter as real or true, either in the form of sickness 
or sin ? You admit that Truth is Life, and that Life is 
the omnipotent God; and certainly omnipotent Truth 
should destroy error. 

The age has not wholly outlived the sense of ghostly 
beliefs. It still holds them, more or less. Time has not 
yet reached eternity, immortality, complete 
reality. All the real is eternal. Perfection 
underlies reality. Without it, nothing is real. All 
things will continue to disappear, until perfection ap- 
pears and reality is reached. We must give up the 
spectral at all points. We must not continue to admit 
the sotnethingness of superstition, but yield up all belief 
in it and be wise. When we learn that discord is not 
immortal harmony, we shall be ready for progress, " for- 
getting those things which are behind." 

The grave does not banish the ghost of materiality. 
So long as there are supposed limits to mind, and those 
limits are human, so long will ghosts continue. Mind is 
limitless. It never was material. The true idea of 
Being is spiritual and immortal ; and from this it fol- 
lows that whatever is laid off is the ghost of some 
unseen reality. Our material beliefs can neither de- 
monstrate Christianity, nor apprehend the reality of 

Are the protests of Christian Science, against the no- 
tion that there can be material life, substance, or mind, 
" utter falsities and absurdities," as some rjhnitian 
aver ? Why then do Christians try to obey *"*»". 
the Soriptures, and war against " the world, the flesh, 
and the Devil " ? Why invoke the divine aid to enable 
them to leave all for Christ, Spirit ? Why do they use 

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this phraseology, and jet deny Christian Science, when 
it teaches precisely this thought ? The words of Divine 
Science find their immortality in deeds, for their Prin- 
ciple heals the sick and spiritualizes humanity. 

On the other hand, the Christian opponents of Chris* 
tian Science neither give nor offer any proofs that their ( 
HeaiiDK Master's religion can heal the sick. Do they 
on > ia °& think it is enough to cleave to barren and 
desultory dogmas, derived from the traditions of the 
elders, who thereunto have set their seals ? . 

Consistency is seen in example more than in precept. 
Inconsistency is shown by words without deeds, which 
Scientific &re "^e clouds without rain. If our words 
eonmaUncy. f a jj ^ eX p re8B our deeds, God will redeem 
that weakness, and out bf the mouth of babes He will 
" perfect praise." " The night is far spent," and, with 
the dawn, Truth will open the spiritual senses to hear 
and speak the " new tongue." 

Sin should become unreal to every one. It is in itself 
inconsistent, a divided kingdom. Its supposed realism 
has no divino authority, and I rejoice in the apprehen- 
sion of this grand verity. 

The opponents of Christian Science must be charitable, 

if they would be Christian. If the letter of Christian 

f~^. Science appears inconsistent, they should try 

to learn its spiritual meaning, and then the 

ambiguity will forever vanish. 

The charge of inconsistency, in Christianly Scientific 
methods of dealing with sin and disease, is met by 
something practical, — namely, the proof of the utility 
of these methods ; and proofs are better than mere ver* 
bal arguments, which evince no spiritual power. 

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' Ab for sin and disease, Christian Science says, in the 
language of the Master, " Follow me ; and let the dead 
bury their dead." Let discord of every name T)mseri, 
and nature be heard no more, and let the ,T,imt ' 
harmonious and true sense of Life, or Being, take pos- 
session of human consciousness. 

' What is the relative value of these two conflicting 
theories? One, according to the commands of our 
Master, heals the sick. The other, popular religion, 
denies that Christ's religion has exercised any healing 
power since the first century. 

The statement that the teachings of Christian Science 
in this work are " absolutely false, and the most egre- 
gious fallacies ever offered for acceptance," is coBdmont 
an opinion wholly due to a misapprehension ofcritioiBm - 
both of the Principle and practice of Christian Science, 
and to a consequent inability to demonstrate that Sci- 
ence. Without this understanding, no one 1b capable of 
impartial or correct criticism; because demonstration 
and understanding are God's harmonious and immortal 
keynotes, proven to be such by our Master, by the sick 
who are cured, and by the sinful who are enlightened. 

Strangely enough, we ask for material theories in 
support of spiritual and eternal truths, when the two 
are so antagonistic that the material must dis- _ fcn 
appear before the spiritual can be attained, •fmatariii 
This material existence affords no evidence of 
spiritual existence and immortality. Sin, sickness, and 
death do not prove man's entity or immortality. Dis- 
cord can never establish the facts of harmony. Matter 
is not the vestibule of Spirit. 

Jesus reasoned on this subject practically, and con- 

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trolled sickness, sin, and death on the basis of his argu- 
ment Understanding the nothingness of material 
iroeoDdiabia things, he spoke of flesh and Spirit as the two 
diftrencei. pp 0fl it e6) — ag Truth and error, not contrib- 
uting in any way to each other's happiness and exist- 
ence. Jesus said: "Do men gather grapes of thorns?" 
Paul asked : " What concord hath ChriBt with Belial t " 

Is there a present or an eternal copartnership between 
error and Truth, between flesh and Spirit ? God is as 
coMitn ™h- ^ nca P aD ' e °f producing sin, sickness, and death, 
as He is of experiencing these errors. How 
then ib it possible for Him to create man subject to 
this triad of errors, when man is made in the divine 
likeness ? 

Does God create man, who is called material, out of 
Himself, Spirit ? Does evil proceed from Good ? Does 
God commit a fraud on humanity, by making man ca- 
pable of sin, and then condemning Mm for it ? Would 
any oue call it wise and good to create the primitive, and 
then punish its derivative ? 

Can evil be derived from Good ? Impossible ! Was 
there original self creative sin ? Then there must have 

_ , been more than one Creator, more than one 

Two creator*. ' ... 

God. In common justice, we must admit that 
God will not punish man for doing what He created 
him capable of doing, and knew, from the outset, that 
he would do. God " is of purer eyes than to behold 
evil." We sustain Truth, not by accepting, but by con- 
demning a lie. 

Jesus said of personified evil, that he was " a liar, and 
the father of it" Truth neither creates a lie, a capacity 
to lie, nor a liar. If we would only relinquish the be- 

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lief that God makes sickness, sin, and death, or makes 
man capable of suffering on account of this malevolent 
triad, we should begin to sap the foundations of error, 
and ensure its destruction ; but if we theoretically en- 
dow mortal mind with the creativeuess and authority of 
Deity, how dare we attempt to destroy what He hath 
made, or even to deny that God made man evil, and 
made evil human ? 

History teaches that the popular and false notions 
about the Divine Being and character have originated in 
the human mind. As there really is no mor- Anthropo. 
tol mind, this wrong notion about God must """"n 11 ^- 
have originated in a false supposition, not in immortal 
Mind ; and it is fading out. It is a false claim, which 
will eventually disappear, according to the teachings of 
the Apocalypse. 

If the opposite of God is as real as He, there must be 
two supreme powers, and God is not all-powerful. Can 
Deity be almighty, if another mighty and Twom- 
self-creative being exists, and sways man- ' V* * 1 "- 
kind ? Hath the Father " Life in Himself," aB the Scrip- 
ture saith? and, if so, can Life, or God, dwell in evil, 
and create it ? Can matter drive Spirit hence, and so 
defeat omnipotence? 

Is the woodman's axe, which destroys a tree's so- 
called life', superior to omnipotence ? Can a leaden 
bullet deprive a man of Life, — that is, of Aii-powe^ 
God, who is his Life ? If God is at the mercy fal nuttWr - 
of matter, then matter is omnipotent. Such doctrines 
are "confusion worse confounded." If two statements 
directly contradict each other, one must be false. la 
Science thus contradictory? 



Christian Science, rightly understood, coincides with 
the Scriptures, and sustains logically and demonstra- 
tively every point it presents. Otherwise it 
would not be Truth, and could not present 
its proofs. Christian Science is not made up of con- 
tradictory aphorisms, nor of the inventions of those who 
scoff at God. It presents the calm and clear verdict of 
Truth against error, uttered and illustrated by the 
Prophets, by Jesus, by the Apostles, as recorded 
throughout the Scriptures. 

Why are the words, rather than the remarkable works 
of Jesus, more frequently cited for our instruction ? Is 
it not because there are few who have gained a true 
knowledge of the great import, to Christianity, of those 
very works? 

Sometimes it is said : " Rest assured that whatever 
effect Christian Scientists may have on the sick, it 
Person*] comes through rousing within them a belief 
eonfldraee. ^ a (. fo ese healers have a wonderful power, 
derived from the Holy Ghost, in the removal of disease." 
Is it likely that church-members have more faith in 
some Christian Scientist, whom they have perhaps never 
seen, and against whom they have been warned) than 
they have in their own accredited and orthodox pastors, 
whom they have seen, and been taught to love, trust, and 

Let any clergyman try to cure his friends by their 
faith in himself. Will that faith heal them? Yet 
. „. „^_ Scientists will take the same cases, and cures 

Infidelity. ' 

will follow. Is this the result of their faith in 
the Scientist, rather than in their pastor ? I have 
healed infidels, whose only objection to this method 



was, that I as a Christian Scientist believed in the Hoi; 
Spirit, while the patients did not. 

Because the evidence of the existence of Spirit, or 
Sou], is palpable to spiritual sense only, and not appar- 
ent to the material senses, which only cognize . 
the unrealities of existence, — though you 
aver that these senses are indispensable to man's exist- 
ence or entity, — yon must change the human concept 
of yourself as matter disappears, and at length know 
yourself spiritually. 

True Christianity is to be honored wherever found ; 
but when shall we arrive at the goal that word implies ? 
From Puritan parents, the discoverer of Chris- 
tian Science early received her religious edu- 
cation. In childhood she often listened with joy to these 
words, falling from the lips of her sainted mother : " God 
is able to raise you up from sickness ; " and she pon- 
dered the meaning of that Scripture she so often quotes : 
" And these signs shall follow them that believe ; . . . 
they shall lay hands on the sick, and they shall recover." 

A Christian Scientist and an opponent are like two 
artists. One says : " I have spiritual mind-pictures, 

indestructible and glorious. When others see __ 

° Two wtisls. 

them as I do, in their true light and loveli- 
ness, — and know that these pictures are real and eter- 
nal, because drawn from Truth, — they will find that 
nothing is lost, and all is won, by a right estimate of 
what is real.?' 

The other artist replies : " You wrong my experience. 
I have no mind-pictures except those which are material. 
It is true that materiality renders my pictures imperfect 
and destructible ; yet I would not exchange mine for 

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yours, for they give me much personal pleasure, and 
they are not excruciatingly transcendental. They re- 
quire less self-abnegation, and keep Son! well out of 
sight. Moreover, I have no notion of losing my old 
doctrines or human opinions." 

Dear reader, which mind-picture, or eternalized thought, 
shall be real to you, — the material or the spiritual ? Both 
Mant>i T0U cann °t ; have. You are bringing out your 
P 1040 ™"- own ideal This ideal is either temporal or 
eternal. Either Spirit or matter is your model. If you 
try to have two models, then you practically have none. 
Like a pendulum in a clock, you will strike the ribs of 
matter, and be thrown back and forth, swinging forever 
between the real and the unreal. 

Hear the wisdom of Job, as given in the excellent 
translation of the late Bev. George R. Noyes, D.D., of 
Harvard University : 

Shall mortal man be more just than God ? 

Shall man be more pure than his Maker? 

Behold, He putteth no trust in His ministering spirits, 

And His angels Ha chargeth with frailty. 

What then are they who dwell in houses of clay, 

Whose foundation is in the dust, 

Who crumble to pieces as if moth-eaten? 

Between morning and evening they are destroyed) 

They perish forever, and none regardeth it. 

The excellency that is in them is torn away; 

They die before they have become wise. 




Abu when thou prayeit, thou thalt Dot be m the nypocrltei are; for 
they love to pray standing in the synagogue*, md In the corners of the 
street!, that they may bo Men of men. Verily I say unto yon. They 
bare their reward.— Jniua, 

THOUGHTS unspoken are not unknown to the di- 
vine Mind. Desire is prayer ; and no 
loss can occur from trusting God with our 
desires, that they may be moulded and exalted before ■: 
they take form in word and deed. 

What are the motives of prayer ? Do we pray to make i 
ourselves better, or to benefit those who hear ns, — to 
enlighten the ignorance of the Infinite, or to KotlTBt _ 
be heard of men ? Are we benefited by pray- 
ing ? The desire which goes forth hungering after 
righteousness is blessed of our Father, and does not 
return unto us void. 

God is not moved by the breath of praise to do more 
than He has already done ; nor can the Infinite do less ' 
than bestow all good, since He is unchanging Ddtynn- 
Wisdom and Love. We can perhaps do more "fc^s"" 8 - 
for ourselves by petitions ; bat the All-perfect does not 
grant them simply on the ground of lip-service, for 
He already knows all. 

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Prayer cannot change the Science of Being. Goodness 
alone reaches the demonstration of Truth. A request 
that another may work for us never does our work. The 
habit of pleading with the divine Mind, as one pleads 
with a human being, perpetuates the belief in God as 
humanly circumscribed, — an error which impedes spir- 
itual growth. 

God is Love. Can we ask Him to be more ? God is 
Intelligence. Can we inform the infinite Mind, or tell Him 
anything He does not already comprehend ? 
Do we hope to change perfection ? Shall we 
plead for more at the open fount, which always pours 
forth more than we receive ? Does spoken prayer bring 
us nearer the Source of all existence and blessedness ? 

Asking God to be God is a " vain repetition." God 
is " the same yesterday and to-day and forever ; " and 
He who is immutably right will do right, without being 
reminded of His province. The wisdom of man is net 
sufficient to warrant him in advising God. 

Who would stand before a blackboard, and pray the 
principle of mathematics to work out the problem? 
The spiritual The rule is already established, and it is our 
m-uum-tio. tagt to worIt out the solution. Shall we ask 
the divine Principle of all goodness to do His own work 't 
That work was finished long ago ; and we have only to 
avail ourselves of God's rule, in order to receive the 

The Divine Being must be reflected by man ; else man 
is not the image and likeness of the patient, tender, and 
true, the one " altogether lovely ; " but to understand 
God is the work of eternity, and demands absolute 
consecration of thought and energy. 

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PRATER. 309 

How empty are oar conceptions of Deity ! We admit 
theoretically that God is good , omnipotent, and omni- 
present ; and then we try to give information ^ ty „iai 
to this infinite Mind, and we plead for unmer- in 8™ li,ud8 - 
ited pardon, and a liberal outpouring of benefactions. 
Are we really grateful for the good already received? 
Then we shall avail ourselves of the blessings we have, 
and thus be fitted to receive more. Gratitude is much 
more than a verbal expression of thanks. Action ex- 
presses more gratitude than speech. 

If we are ungrateful for Life, Truth, and Love, and 
yet return thanks to God for all blessings, we are 
insincere, and incur the sharp censure our Master pro- 
nounces on hypocrites. In such a case the only accept- 
able prayer is to put the finger on the lips and remember 
our blessings. While the heart is far from divine Truth 
and Love, we cannot conceal the ingratitude of barren 
lives, for God knoweth all things. 

What we most need is the prayer of fervent desire 
for growth in grace, expressed in patience, meekness, 
and good deeds. To keep the commandments Effi^o,,,, 
of our Master, and follow his example, is our p***"* 
proper debt to him, and the only worthy evidence of 
onr gratitude for all he has done. Outward worship is 
not of itself sufficient to express loyal and heartfelt 
gratitude, since he has said: "If ye lore me, keep my 

The habitual struggle to be always good is unceasing 
prayer. Its motives are made manifest in the blessings 
they bring, — which, if not acknowledged in audible 
words, attest onr worthiness to be made partakers of 

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Simply asking that we may love God will never nuke 
us lore Him ; but the longing to be better and holier, — 
expressed in daily watchfulness, and in striving 
to assimilate more of the divine character, — 
this will mould and fashion us anew, until we awake in 
His likeness. We reach the Science of Christianity 
through demonstration of the divine nature ; but in this 
world goodness will " be evil spoken of," and patience 
must work experience. 

Audible prayer can never do the works of divine 
understanding, which regenerates; but silent prayer, 
Veriubie watchfulness, and devout obedience enable us 
d" *" 011 ' to follow Jesus' example. Long prayers, 
ecclesiasticism, and creeds have clipped the divine pin- 
ions of Love, and clad religion in human robes. They 
materialize worship, hinder the Spirit, and keep man 
from demonstrating his power over error. 
■ Sorrow for wrong-doing is but one step towards re- 
form, and the very easiest step. The next and great 
Sorrow ud step required by Wisdom is the test of our 
nfonnatkn. eincerity, — namely, reformation. To this 
end we are placed under the stress of circumstances. 
Temptation bids us repeat the offence, and woe comes 
in return for what is done. So it will ever be, till we 
learn that there is no discount in the law of justice, and 
that we most pay " the uttermost farthing." The meas- 
ure ye mete " shall be measured to yon again," and 
it will be full " and running over." 

Saints and sinners get their full award, but not always 
in this world. The followers of Christ must drink his 
cup. Ingratitude and persecution will fill it to the brim ; 
but God pours the riches of His love into the under* 

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standing and affections, giving as strength according to 
our day. Sinners flourish " like a green bay-tree ; " 
but, looking farther, the Psalmist could see their end, — 
namely, destruction. 

Prayer is sometimes used, like the Roman Catholic 
confessional, to cancel sin. This error impedes true re- 
ligion. Sin is forgiven, only as it is destroyed cw™ii«tion 
by Christ, — Truth and Love. If prayer nour- rt hmMn rin - 
iahes the belief that sin ia cancelled, and that man is 
made better by merely praying, it is an evil. He grows 
worse, who continues in sin because he thinks himself 

An apostle says that the Son of God [Christ] came to 
" destroy the works of the DeviL" We should follow 
our divine exemplar, and seek the destruction Dbboiiam 
of all evil works, error and disease included. dMtro 3 , ed- 
We cannot escape the penalty due for sin The Scrip- 
ture says, that if we deny Christ, " lie will also deny us." 

The divine Love corrects and governs man. Men 
may pardon, but this divine Principle alone reforms the 
sinner. God is not separate from the wisdom pardon ud 
He bestows. The talents He gives we must «»■*«■*■ 
improve. Calling on Him to forgive our work, badly 
done or left undone, implies the vain supposition that 
we have nothing to do but ask pardon, and that after- 
wards we shall be free to repeat the offence. 

To cause Buffering, as the result of sin, is the means 
of destroying sin. Every supposed pleasure in sin will 
furnish more than its equivalent in pain, until belief in 
material life and intelligence is destroyed. To reach 
Heaven, the harmony of Being, we must understand the 
divine Principle of Being. 

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" God is Love." More than this we cannot ask ; 
higher we cannot look ; farther we cannot go. To 
suppose that God forgives or punishes sin, 
accordingly as His mercy is sought or un- 
sought, is to misunderstand Love, and make prayer the 
safety-valve for wrong-doing. 

Jesus uncovered and rebuked sin before he east it out. 
Of a sick woman he said that Satan had bound her ; 
Dirino and to Peter he said, " Thou art an offence 

Mverity. no to me ." He came teaching and showing 
men how to destroy sin, sickness, and death. He said 
of the fruitless tree, " Cut it down." 

It is believed by many that a certain magistrate, who 
lived in the time of Jesus, left this record : " His rebuke 
is fearful." The strong language of our Master confirms 
this description. 

The only civil sentence which he had for error was, 
" Get thee behind me, Satan." Still stronger evidence 
that Jesus' reproof was pointed and pungent is his own 
words, showing the necessity for such forcible utterance, 
when he cast out devils and healed the sick and sinful. 
The relinquishment of error deprives material sense of 
its false claims. 

Audible prayer is impressive ; it gives momentary 
solemnity and elevation to thought; but does it pro- 
Audibie duce any lasting benefit? Looking deeply 
P"7'ng- m t these things, we find tb,at " zeal, not 
according to knowledge," gives occasion for reaction 
unfavorable to spiritual growth, sober resolve, and a 
wholesome perception of God'B requirements. The mo- 
tives for verbal prayer may embrace too much love ol 
applause to induce or encourage Christian sentiment. 

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PRAYEB. 313 

Physical sensation, not Soul, produces ecstasy and 
emotions. If spiritual sense always guided men at 
Buch times, there would grow out of those BmotioMi 
ecstatic moments a higher experience and utt ™»™- 
better life, with more devout self-abnegation and purity. 
A self-satisfied ventilation of fervent sentiments never 
makes a Christian. God is not influenced by man. The 
" divine ear " is not an auditorial nerve. It is the all- 
hearing and all-knowing Mind, to whom each want of 
man is always known, and by whom it will be supplied. 

The danger from audible prayer is, that it may lead 
us into temptation. By it we may become involuntary 
hypocrites, uttering desires which are not 
real, and consoling ourselves, in the midst of 
sin, with the recollection that we have prayed over it, 
or mean to ask forgiveness at some later day. Hypoc- 
risy is fatal to religion. 

A wordy prayer may afford a qniet sense of self- justi- 
fication, though it makes the sinner a hypocrite. We 
never need despair of an honest heart ; but there is little 
hope for those who only come spasmodically face to face 
with their wickedness, and then seek to hide it. 

Such prayers are indexes which do not correspond 
with the character. They hold secret fellowship with 
Bin. Such hypocrites are spoken of by Jesus as 
"whited sepulchres, full of uncleanness." 

If a man, though apparently fervent and prayerful, is 
impure, and therefore insincere, what must be the 
comment upon him ? If he had reached the . 
loftiness of his prayer, there would be no 
occasion for such comment. If we feel the aspiration, 
humility, gratitude, and love which our words express. 

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this God accepts ; and it is wise not to try to deceive our- 
selves or others, for " there is nothing covered that shall 
not be revealed." Professions and audible prayers are 
like charity in one respect, — they " cover a multitude 
of sins.** Praying for humility, with whatever fervency 
of expression, does not always mean a desire for it. If 
we turn away from the poor, we are not ready to receive 
the reward of Him who blesses the poor. We confess 
to having a very wicked heart, and ask that it may 
be laid bare before us ; but do we not already know 
more of this heart than we are willing our neighbor 
should see ? 

We ought to examine ourselves, and learn what is the 
affection and purpose of the heart; for this alone can 
Searching show us what we honestly are. If a friend 
the bean. informs us of a fault, do we listen to the 
rebuke patiently, and credit what is said ? Do we not 
rather give thanks that we are " not as other men " 1 
During many years the author has been most grateful for 
merited rebuke. The sting lies in unmerited censure, — 
the falsehood which does no one any good. 

The test of all prayer lies in the answer to these ques- 
tions : Do we love our neighbor better because of this 
Summit of asking ? Do we pursue the old selfishness, 
»«pir«tion. satisfied with having prayed for something 
better, though we give no evidence of the sincerity, of 
our requests, by living consistently with our prayer ? If 
selfishness has given place to kindness, we shall regard 
our neighbor unselfishly, and bless them that curse us ; 
bnt we shall never meet this great duty by simply asking 
that it may be done. There is a cross to be taken up, 
before we can enjoy the fruition of our hope and faith. 

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PRATER. 315 

Dost thou " love the Lord thy God with all thy heart, 
and with all thy soul, and with all thy mind " ? This 
command includes much, — even the surren- Pnujawd 
der of all merely material sensation, affection, ™ h & on - 
and worship. This is the El Dorado of Christianity. 
It involves the Science of Life, and recognizes only the 
divine control of Spirit, wherein Soul is our master, and 
sensation has no place. 

Are yon willing to leave all for Christ, for Truth, and 
so be counted among sinners ? No ! Do yon really desire 
to attain this point ? No ! Then why make The cuuoe 
long prayers about it, and ask to be Christ- » crifl<:iJ - 
like, since you care not to tread in the footsteps of our 
dear Master ? If unwilling to drink his cup, wherefore 
pray with the lips that you may be partakers of it? 
Consistent prayer is the desire to do right. Prayer 
means that we desire to, and will, walk in the light, so 
far as wc receive it, even though with bleeding footsteps, 
and, waiting patiently on the Lord, will leave our real 
desires to be rewarded by Him. 

The world must grow to the spiritual understanding 
of prayer. If good enough to share Jesus' cup of earthly 
sorrows, we shall endure them. Until we are thus 
divinely qualified, and willing to drink his cup, millions 
of vain repetitions will never pour into prayer the unc- 
tion of Spirit, in demonstration of power, and " with 
signs following." Christian Science reveals the neces- 
sity of overcoming the world, the flesh, and evil, and 
thus destroying all error. 

Seeking is not sufficient. It is striving which enables 
ub to enter. Spiritual attainments open the door to a 
higher understanding of the divine Life. 

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One of the forms of worship in Thibet is to cany a 
praying-machine through the streets, and stop at the 
POTfimetoiy doors to earn a penny by grinding out a 
Koaufloctions. p ra y er j whereas civilization pays for prayers 
by the clergy, in lofty edifices. la the difference very 
great, after all ? 

Experience teaches us that we do not always receive 
the blessings we ask for in audible prayer. There is some 
Asking misapprehension of the source and means of 

amua. gij goodoeBB aQ (i blessedness, or we should 

certainly receive what we ask for. The Scriptures Bay : 
" Ye ask and receive not, because ye ask amies, that ye 
may consume it upon your lusts." What we desire and 
ask for, it is not always best for us to receive. In this 
case infinite Love will not grant the request. Do you 
ask Wisdom to be merciful, and not punish sin ? Then - 
" ye ask amiss." Without punishment, sin would mul- 
tiply. Jesus' prayer, "forgive us our debts," specified 
also the terms of forgiveness. When forgiving the adul- 
terous woman he said, " Go and sin no more." 

A magistrate sometimes remits the penalty, but this 
may be no moral benefit to the criminal ; and at best, it 
Herniation only saves him from one form of punishment 
of pewltr- fpijg moral j aW) which 8lone hftS tho right to 

acquit or condemn, always demands restitution, before 
mortals can " go up higher." Broken law brings pen- 
alty, in order to compel this progress. 

Mere legal pardon (and there is no other, for Prin- 
ciple never pardons our sins or mistakes) leaves the 
Principia offender free to repeat the offence ; if, indeed, 
■a*"**"** he has not already suffered sufficiently from 
vice to make hiro turn from it with loathing. Truth 

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PRAYER. 817 

bestows no pardon upon error, but wipes it out in the most 
effectual manner. Jesus suffered for our sins, not to 
annul the divine sentence against wrong, but to check the 
sin, and show that it must bring inevitable suffering. 

Petitions only bring mortals the results of their own 
faith. We know that a desire for holiness is requisite 
in order to gain it ; but if we desire holiness tvnm* 
above al) else, we Bhall sacrifice everything *>™™m>. 
for it. We must be willing to do this, that we may walk 
securely in the only practical road to holiness. Audible 
prayer cannot change the unalterable Truth, or give us 
an understanding of it ; bnt a fervent habitual desire 
to know and do the will of God will bring us into all 
Truth. Such a desire has little need of any expression 
from the lips. Its very best expression is in thought 
and life. 

" The prayer of faith shall save the sick," says the 
Scripture. What is this healing prayer? A mere 
request that God will heal the sick has no p raTer for 
power to gain more of the divine presence the,ick - 
than is always at hand. The only beneficial effect of 
such prayer for the sick is on the human mind, making 
it act more powerfully on the body, through a blind 
faith in God. This, however, is one belief casting out 
another, — a belief in the unknown, casting out a belief 
in sickness. It is not Truth itself which does this ; nor is 
it the human understanding of the divine healing Prin- 
ciple, as manifested in Jesus, whose humble prayers were 
deep and conscientious protests of man's unity with Truth 
and Love. 

Prayer to a corporeal God affects the sick like a drug, 
naving no efficacy of its own, but borrowing its power 

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from human faith and belief. The drag does nothing, 
because it has no intelligence. It is faith, not divine 
Principle or Love, which causes a drag apparently to 
be either poisonous or sanative. 

This common custom, of praying for the recovery of 
the sick, finds help in blind belief ; whereas help should 
come from the enlightened understanding. Changes 
in belief may go on indefinitely ; but they are the mer- 
chandise of human thought, and not the outgrowth of 
Divine Science. 

Does Deity interpose in behalf of one worshipper, and 
yet not help another, who offers the same measure of 

™»i«iit» P^yw? K *^ e 8 '°k recover because they 
pray, or are prayed for audibly, only petition- 
ers (per *e or by proxy) should get well. Now in Divine 
Science, wherein prayers are mental, all may avail them- 
selves of God, as " a very present help in trouble." Love 
is impartial and universal in its adaptation and bestow- 
als. It is tiie open fount which cries, " Ho ! every one 
that thirsteth, come ye to the waters." 

In public prayer we often go beyond our convictions, 
beyond the honest standpoint of fervent desire. If we 
Public «- are not secretly yearning and openly striving 
■gywatwi. f or £[j e accompli 8 hment of all we aBk, our 
prayers are " vain repetitions," such as the heathen use. 
If our petitions are sincere, we labor for what we ask, 
and our Father, who seeth in secret, will reward us 
openly. Can the mere public expression of our desires 
increase them ? Do we gain the omnipotent ear sooner 
by words than by thoughts ? Even if prayer is sin- 
cere, God knows our need before we tell Him or our 
fellow-beings about it. If we bring the desire hon- 


PRATKK. 319 

estly and silently and humbly before Him, we shall in- 
cur less risk of overwhelming oar real wishes in a 
torrent of words. 

If we pray to God as a corporeal being, this will pre- 
vent ns from relinquishing the human doubts and fears 
which attend such belief; and so we cannot cwpnrui 
grasp the wonders wrought by infinite Love, , v* nBM - 
to whom all things are possible. Because of human 
ignorance of the divine Principle, the Father of All is 
represented as a corporeal creator. Hence men recog- 
nize themselves as merely physical, and are ignorant of 
the origin of man and his eternal incorporeal existence. 
The world of error is blind to the reality of man's ex- 
istence, for the world of sensation is ignorant of the 
Life which is Soul. 

If we are sensibly with the body, and regard Omnipo- 
tence as a corporeal, material person, whose ear we 
would gain, we are not " absent from the body Bodily 
and present witii the Lord," in the demon- P r * flnc «- 
stration of Spirit We cannot "serve two masters." 
To be " present with the Lord " is not to have mere emo- 
tional ecstasy or faith, but to have the actual demonstra- 
tion and understanding of Life, OB revealed in Christian 
Science. To be " with the Lord " is to be in obedience 
to the law of Ood, to be absolutely governed by Spirit, 
not by matter. 

Become conscious, for a single moment, that Life and 
Intelligence are purely spiritual, — neither in nor of 
matter, — and the body will then utter no spiritiuiind 
complaints. If suffering from a belief In COOK1< " l «'" 1 
sickness, you will find yourself suddenly well. Sorrow 
is turned into joy, when the body is controlled by spiritual 



Life, Truth, and Love. Hence the hope of the promise 
Jesus bestows : " He that believeth on me, the works 
that I do shall he do also, . . . because I go to my 
Father, — [because the Ego is absent from the body, and 
present with Truth and Love.] " The Lord's Prayer 'is 
the prayer of Soul, not of material sense; 

Entirely separate from the belief and dream of mate- 
rial living, is the Life divine, revealing spiritual under- 
standing, and the consciousness of man's dominion over 
the whole earth. This understanding casts out error 
and heals the sick, and with it you may speak " as one 
having authority." 

When thou prayest, enter into thy closet ; and, when thou 
hast shut thy door, pray to thy Father which is in secret ; and 
thy Father, which seeth in secret, shall reward thee openly. 

So spake Jesus. The closet typifies the sanctuary of 
Spirit, whose door shuts out sinful sense, but opens to 
spiritual Truth, Life, and Love. Olosed to error, it is 
NDctnnr. open to Truth, and vice versa. The Father 
in secret is unseen to the physical senses; but He 
knows all things, and rewards asnording to motives, not 
according to speech. To enter into the heart of prayer, 
the door of the erring senses must be closed. Line must 
be mute and materialism silent, that man may have 
audience with Spirit, the divine Principle which destroys 
all error, 

In order to pray aright, we must enter into the closet 
and shut the door. We must close the lips and silence 
Effectual the material senses. In the quiet sanctuary 
invocation. j eanie9 t longings, we must deny sin and 
plead God's allness. We must resolve to take up 

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the cross, and go forth, with honest hearts, to work and 
watch for Wisdom, Truth, and Love. We must " pray 
without ceasing." Such prayer is answered, inasmuch 
as we put our desires into practice. The Master's in- 
junction is, that we pray in secret, and let our lives 
attest our sincerity. 

Christians rejoice in secret beanty and bounty, hidden 
from the world, but known to God. Self-forgetful ness, 
purity, and affection are constant prayers. x rui ( WOT tbT 
Practice, not profession, — understanding, not beneficence, 
belief, — gain the ear and right hand of Omnipotence, 
and they assuredly call down infinite blessings. Trust- 
worthiness is the foundation of enlightened faith. With- 
out a fitness for holiuess we cannot receive it. 

A great sacrifice of material things must precede this 
advanced spiritual, understanding. The highest prayer 
is not one of faith merely ; -it is demonstra- i^^ 
tion. Soch prayer heals sickness, and must ^ontmu. 
destroy sin and death. It distinguishes between the fal- 
sity of sinful sense, and Truth that is sinless. 

Our Master taught his disciples one brief prayer, 
which we name, after him, the Lord's Prayer. Our Mas- 
ter said, " After this manner therefore pray Th«n™verof 
ye," and then he gave that prayer which cov- J *" u chrat. 
ers all human needs. There is indeed some doubt, 
among Bible scholars, whether the last line is not an 
addition to the prayer, by a later copyist ; but this does 
not affect the meaning of the prayer itself. 

In the phrase, " Deliver us from evil," the original 
properly reads, " Deliver us from the Evil One." This 
reading strengthens our Scientific apprehension of the 
petition ; for Christian Science teaches us that the Evil 

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One, or one evil, is but another name for material 

Only as we rise above all material sensuousness and 
sin, can we reach the Heaven-bora aspiration and spir- 
itual consciousness which is indicated in the Lord's 
Prayer, and instantaneously heals the sick. 

Here let me give what I understand to be the spiritual 
interpretation of the Lord's Prayer : 

Our Father which art in Heaven, 

Our Father and Mother God, allrharmoniovt, 

Hallowed be Thy name. 
Adorable One. 

Thy Kingdom come. 

Thy kingdom it eome, 

Good is ever-present and omnipotent. 

Thy will be done in earth, as it is in Heaven. 

Enable us to know, — at in Heaven, to on earth, — God it 

Give us this day our daily bread ; 

Give ut grace for to-day; feed Thou the famithed 
ajfectiont ; 
And forgive us our debts, as we forgive our debtors. 

And divine Love it reflected in lave ; 
And lead us not into temptation, bat deliver us from evil j 

And leaveth vt not in temptation, but delivereth ut from 
evil, — tin, diteate, and death. 
For Thine is the Kingdom and the power and the glory forever, 
For God is omnipresent Good, the only Substance, Life, 
Truth, Love. 




For Chriit sent me not to baptize, but to preach the Gospel. — 1'aci. 
Fob I i»y unto you, I will not drink of the fruit of the Tine, until the 
Kingdom of God shall come. — Jebub. 

ATONEMENT ia the exemplification of man's unity 
with God, whereby he reflects divine Truth, Life, 
and Love. Jesus of Nazareth taught and de- Diviaa 
monstrated this oneness with the Father, and onena "- 
for this we owe him endless homage. His mission was 
both individual and collective. He did Life's work 
aright, not only in justice to himself, but in mercy to 
mortals, — to show them how to do theirs, but not to do 
it for them, or relieve them of a single responsibility. 
He acted boldly, against the accredited evidence of the 
senses, against Pharisaical creeds and practices, and re- 
futed all opponents with his healing power. 

The atonement of Christ reconciles man to God, not 
God to man ; for the Principle of Christ is God, and how 
can God propitiate himself ? How can the „ ,„ , 

, . Reconciliation. 

Christ-heart reach higher than itself, when 

no fountain can rise higher than its source ? Christ 

could conciliate no nature above his own, derived from 

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the eternal Love, It was therefore Christ's purpose tc 
reconcile man to God, not God to man. Lore and 
Truth are not at war with God's idea, and man is this 
idea. Man cannot exceed God in Love, and so atone 
for himself. Even Christ could not reconcile Truth to 
error, for they are irreconcilable. Jesus aided in recon- 
ciling man to God, only by giving man a truer sense of 
Love, the divine Principle of his teachings, which would 
redeem man from under the law of matter, by this ex- 
planation of the law of Spirit. 

The Master forbore not to apeak the whole Truth, 
declaring precisely what would destroy sickness, sin, 
and death ; although his teaching set households at 
variance, and brought to their material beliefs not 
peace, but a sword. 

Every pang of repentance and suffering, every effort 

for reform, every good thought and deed, will help us to 

„ . understand Jesus' atonement for sin, and aid 

Bepentince. _ ... . 

jts efficacy ; but if the sinner continues to 
pray and repent, sin and be sorry, he hath little part in 
the atonement, — in the at-one-ment with God, — for he 
lacks the practical repentance which reforms the heart, 
and enables one to do the will of Wisdom. Those who 
cannot demonstrate, at least in part, the divine Prin- 
ciple of the teachings and practice of our Master, have 
no part in God. If living in disobedience to Him, we 
ought to feel no security, although God is good and man 
is repentant. 
Jesus urged the commandment, " Thou have no 
, other gods before Me," which may be rendered : 

Thou shalt have no belief of life in mat- 
ter; thou shalt not know evil, for there is one Life,— 

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even God, Good. He rendered " unto Cfflsar the things 
that are Cseaar's, and onto God the things that are 
God's." He finally paid no homage to forms of doctrine 
or theories of man, but acted and spake as he was 
moved, not by spirits, but by Spirit. 

To the ritualistic priest and hypocritical Pharisee he 
said, " Even the publicans and harlots go into the King- 
dom of Heaven before you." His history made 
a new calendar, which we call the Christian 
era ; but he established no form of worship. He knew 
that men can he baptized, partake of the eucharist, sup- 
port the clergy, observe the Sabbath, make long prayers, 
and yet be sensual and sinful. 

Jesus bore our infirmities, he knew the error of mortal 
belief, and " through hiB stripes [the denial of error] we 
are healed." " Despised and rejected of men," 
returning blessing for cursing, he taught mor- 
tals the opposite of themselves, even the nature of God ; 
and when error felt the power of Truth, the scourge and 
cross awaited the great Teacher. Yet he swerved not, 
well knowing that to obey the Divine order and trust 
God, saves retracing and traversing anew the path from 
sin to holiness. 

Material belief is slow to acknowledge what the spirit- 
ual fact implies. The cross is the central emblem of 
history. It commands sure entrance into the ftlwtll! 
realm of Love. St. Paul wrote, "Let us lay Ul "" "- 
aside every weight, and the sin which doth so easily 
beset us, and let us run with patience the race that 
is set before us;" that is, put aside material self and 
sense, and seek the divine Principle and Science of all 

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If Truth is overcoming error in jour daily Talk and 
conversation, you can finally say, " I have fought the 
good fight, I have kept the faith," because yon 
8 are a better man. This is having our part 
in the at-one-ment with Truth and Love. It is vain 
and selfish to stand still and pray, expecting, because 
of another's goodness, suffering, and triumph, that we 
shall thus reach his harmony and reward. 

If the disciple is advancing spiritually, be constantly 
turns away from material sense, and looks towards the 
imperishable things of Spirit. If honest, he will be in 
earneat from the start, and so gain a little each day in 
the right direction, till at last he finishes his course 
with joy. 

If my friends are going to Europe, while lam en route 
for California, we are not journeying together. We have 
inharmonious separate time-tables to consult, different routes 
travellers. j^ p UrBue _ Our paths have diverged at the 
very outset, and we have little opportunity to help each 
other. On the contrary, if my friends pursue my course, 
we have the same railroad guides, and our mutual inter, 
ests are identical ; or, if I take up their line of travel, they 
will help me on, and our companionship may continue. 

Being in sympathy with matter, the worldly man is 
St the beck and call of error, and will be attracted 
Zigag thitherward. He is like a traveller going 
coorae. westward, for a pleasure-trip. The company 
is alluring and the pleasures exciting. After following 
the sun for six days, he turns east on the seventh,— 
satisfied, if he can only imagine himself drifting in a 
certain direction. By-and-by, ashamed of his zigzag 
course, he perhaps steals the passport of some wiser nit 

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grim, as a help towards finding and following the right 
road once more. 

Vibrating, like a pendulum, between sin and the hope 
of forgiveness, — selfishness and sensuality causing con- 
stant retrogression, — our moral progress will^^ 
be very slow. Waking to Christ's demand, 
mortals experience suffering. This causes them, even 
as drowning men, to make vigorous efforts to save 
themselves ; and, through Christ's precious love, these 
efforts are crowned with success. 

" Work out your own salvation," is the demand of 
Life and Love ; for to this end God worketh with you. 
" Occupy till I come ! " Wait for your re- j^-^ 
ward, " and be not weary in well-doing." If 
your endeavors are beset by fearful odds, and you re- 
ceive no present reward, go not back to error, nor be- 
come a sluggard in the race. 

When the smoke of battle clears away, you will dis- 
cern the good you have done, and receive according to 
your deserving. Love is not hasty to deliver us from 
temptation, for Love means that we shall be tried and 

Final deliverance from error — whereby we rejoice in 
immortality, boundless freedom, and sinless sense — is 
neither reached through paths of flowers, nor ^livenm^ 
by pinning one's faith to another's vicarious DOt 'i™*™* 
effort. Whosoever believeth that wrath is righteous, or 
that Divinity is appeased by human suffering, does not 
understand God. 

Justice requires reformation of the sinner. Mercy 
cancels the debt only when justice approves. Revenge 
is inadmissible. Wrath, which is only appeased, is not 



destroyed, but partially indulged. Wisdom and Lore 
may require many sacrifices of self, to save us from 
Jutland sin. One sacrifice, however great, is insuf- 
■..utitutiun. ficient to j^y the aebt of Sm- Tijg atonement 

requires constant self-immolation on the sinner's part. 
That God's wrath should be vented upon His beloved 
Son is divinely unnatural. Such a theory is man-made. 
The atonement is a hard problem in theology ; but its 
more reasonable explanation is, that Buffering is au 
error of sinful sense, which Truth destroys, and that 
eventually both sin and suffering will fall at thr feet of 
everlasting Love. 

Rabbinical lore said : " He that taketh one doctrine, 
firm in faith, has the Holy Ghost dwelling in him." 
Doctrine This preaching receives a strong rebuke in 
and faith. tHe s cr ipture, " Faith without works is dead." 
Faith, if it be mere belief, is as a pendulum, swing- 
ing between nothing and something, having no fixity. 
Faith,' advanced to spiritual understanding, is the evi- 
dence gained from Spirit, which rebukes material beliefs, 
and establishes the claims of God. 

In Hebrew, Greek, Latin, and English, faith, and the 
words corresponding thereto, have these two definitions, 
Self-reliance truatfulneaa and truttworthineaa. One kind 
andtoQiidenoi). f faith trusts our welfare to another being. 
The other kind of faith understands how to work out 
one's M own solvation, with fear and trembling." *' Lord, 
I believe ; help thou mine unbelief ! " expresses the 
helplessness of a blind faith; whereas the injunction, 
" Believe, and thou shalt be saved ! " demands self-reli- 
ant trustworthiness, which includes the understanding 
and confides all to God. - 

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The Hebrew verb to believe means also to be firm, or to 
be conttant. This certainly applies to Truth and Love, 
understood and practised. Firmness in error will never 
save from sin, disease, and death. 

Acquaintance with the original texts, and willingness 
to give op human beliefs (established by hierarchies, 
and instigated sometimes by the worst pas- Hol lurt> 
Btons of men), open the way for Christian 
Science to be understood, and make' the Bible the chart 
of Life, to mark the healing currents and buoys of 

He to whom " the arm of the Lord is revealed " will 
believe our report, and rise into newness of Life, with 
regeneration. This is having part in the atone- saneti 
ment; this is the understanding, wherein d"™**- 
Jesus Buffered and triumphed. The time is not dis- 
tant when the ordinary theological views of atonement 
will undergo a great change, — a change as radical as 
that which has come over popular opinions in regard 
to predestination and future punishment. 

Does erudite theology regard the crucifixion of Jesus 
as chiefly providing a ready pardon for all sinners who 
ask for it, and are willing to be forgiven ? porpo» of 
Does Spiritualism find Jesus' death necessary cn " : ' fl3 ^ *' 
only for the presentation, after death, of the material 
Jesus, as a proof that spirits can return to earth ? Then 
ire must differ from them both. * 

The efficacy of the crucifixion lies in the practical 
affection and goodness it demonstrated for mankind. 
The Truth had been living in their midst; but until 
they saw that it enabled their Master to triumph over 
the grave, his own disciples could not admit sncb an 



event to be possible. After the resurrection, even tha 
unbelieving Thomas was forced to acknowledge how 
complete was the proof. 

The spiritual essence of blood is sacrifice. The effi- 
cacy of Jesus' spiritual offering was infinitely greater 
True fleah than can be expressed by our sense of human 
■ Ddblood - blood. The material blood of Jesus was no 
more efficacious to cleanse from sin, when it was shed 
upon " the accursed tree," than when it was flowing in 
bis veins, as he went daily about his Father's business. 
His true flesh and blood were his Life ; and they truly 
eat his flesh and drink his blood, who partake of that 

Jesus taught the way of Life by demonstration, that 
we may understand how this divine Principle heals the 
Effective sick, casts out error, and triumphs over death, 
tnomph. j eei]S presented the ideal of God better than 
could any man whose origin was less spiritual. He 
demonstrated, more spiritually than all others, the 
Principle of Being, by his nnion with God. Hence 
the force of his admonition, M If ye love me, keep my 

Though demonstrating control over disease for others' 
benefit, the great Teacher by no means relieved them 
from giving the requisite proofs of their own 
standing in Divine Science. He worked for 
their guidance, that tbey might demonstrate this power 
as he did, and understand his Principle. Implicit faith 
in the Teacher, and all the emotional love we can bestow 
on him, will never alone make us imitators of him. We 
must go and do likewise, else we are not improving the 
great blessings which our blessed Master worked and 

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raftered to bestow upon us. The divinity of the Christ 
was made manifest in the humanity of Jesus. 

While we adore Jesus, and the heart overflows with 
gratitude for what he has done for mortals, — treading 
alone hiB loving pathway up to the throne i ndividM i 
of glory, in speechless agony exploring the «p*rien<«. 
way for us, — yet Jesus spares us not one individual 
experience, if we follow his commands faithfully ; and 
all will have the cup of sorrowful effort to drink, in 
proportion to their demonstration of bis Love. 

The Christ possessed the Spirit which Jesus implied 
in his own statements : " I am the Truth and Life ; " 
" I and my Father are one." The Christ is the c^,., d6 . 
divinity of the man Jesus. It is this divine n «" , ' t " 0l > n - 
Principle, this godliness, which animated the man Jesus, 
Divine Truth, Life, and Love gave him authority over sin, 
sickness, and death. His mission was to demonstrate 
the Divine Science of celestial Being, to prove what God 
is, and what He does for man. 

A musician demonstrates the beauty of the music he 
teaches, in order to show the learner the way by practice 
as well as precept Jesus' demonstration of p^^,, 
Truth involved such an awful sacrifice as makes practice. 
us admit its Principle to be Love. This was the pre- 
cious import of our Master's sinless career, and his de- 
monstration of power over death. He proved, by his 
deeds, that Christian Science destroys sickness, sin, 
and death. 

Our Master taught no mere theory, doctrine, 'or be- 
lief. It was a divine Principle which he revealed. 
His proof was no form or system of religion and wor- 
ship, but Christian Science, working out the harmony 

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of Life and Love. Jesus Bent a message to John 
the Baptist, which was intended to prove beyond a 
question that the Christ had come: " Go and tell him 
the things ye see and hear ; how the sick are healed, the 
lame walk, the deaf hear, the blind see, and to the poor 
the Gospel is preached." In other words : " Tell John 
what the demonstration of power is, and he will at once 
perceive that God is the Principle in the Messianic 

That Life is God, Jesus demonstrated by his re- 
appearance after the crucifixion, in accordance with his 
tiTing Scientific statement : " Though you destroy 

•""P 1 *- this temple [body], yet will I [Spirit] build 
it again." It is as if he had said : The I — the Life, 
Substance, and Intelligence of the universe — is not in 
matter, to be destroyed. 

Jesus' parables explain Life as never mingling with 

sin and death. He laid the axe of Science at the root 

of material knowledge, that it might be ready 

to cut down the false doctrine of Pantheism, 

— that God, or Life, is in or of matter. 

Jesus sent forth seventy students at one time, but only 
eleven left a desirable historic record. Tradition credits 
Recreint n ' m w ' tn * wo or t nree hundred other disciples 
di»ipies. w jj have left no name. "Many are called, 
but few are chosen." They fell away from grace because 
they never truly understood their Master's instruction. 

Why do those who profess to follow Christ reject the 
essential religion he came to establish ? His persecutors 
made their strongest attack upon this very point, en- 
deavoring to hold him at the mercy of matter, and kill 
him according to certain assumed laws. 

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The Pharisees claimed to know and teach the di- 
vine will ; but they only hindered the success of Jesus' 
mission. Even many of his students stood Hsipud 
in his way. If the Master had never taken hioj ™ D ~- 
a student, or taught the unseen verities of God, he 
would not have been crucified. The determination 
to hold Spirit in the grasp of matter is the persecutor 
of Truth. 

While respecting all that is good in the Church, or out 
of it, our consecration to Christ should be on the ground! 
of demonstration, not profession. In conscience, we 
cannot hold to beliefs outgrown ; and by understand- 
ing more of the divine Principle of the deathless Christ, 
we are enabled to heal the sick and to triumph over 


Neither the origin, the character, nor the work of 
Jesus was generally understood. Not a single compo- 
nent part of his nature did the material world m f lT ^ t „ 
measure aright Even his righteousness and «"«*?(«»>■• 
purity did not binder men from saying : " He is a glut- 
ton, and a friend of the impure ; and Beelzebub is his 

Remember, thou Christian martyr, it is enough if thou 
art found worthy to unloose the sandals of thy Master's 
feet ! To suppose that persecution for right- p^^^. 
eousness' sake belongs to the past, — and that 
Christianity to-day is at peace with the world, because it 
is honored by sects and societies, — is to mistake the 
very nature of this religion. History ever repeats itself. 
The trials encountered by prophet, disciple, and apostle, 
" of whom the earth was not worthy," await, in some 
form, every pioneer of Truth. 



There is too much animal courage in society, and 
not sufficient moral courage. Christiana must take up 
arms against error at home and abroad. They 
must grapple with sin, in themselves and in 
Others, and continue this warfare until they have finished 
their course. If they keep the faith, they w£U have 
the crown of rejoicing. 

Christian experience teaches faith in the right, and* 
disbelief in the wrong. It bids us work the more ear- 
nestly in times of persecution, because then our labor is 
more needed. Great is the reward of self-sacrifice, 
though we may never receive it in this world. 

There is a tradition that Publius Lentulus wrote to 
the authorities at Rome: "The disciples of Jesus be- 
lieve him the Son of God." Those instructed 

A legend. 

in Christian Science have reached the glorious 
perception that God is the only author of man. The 
Virgin-mother conceived this idea of God, and gave 
to her ideal the name of Jesus — that is, Joshua, or 

The illumination of Mary's spiritual sense put to silence 
material law, and its order of generation, and brought 
forth her child by the revelation of Truth, de- 
"' monstrating God as the Father of men. The 
Holy Ghost, or divine Spirit, overshadowed the pure 
sense of the Virgin-mother with the full recognition that 
Being is Spirit. The Christ dwelt forever as an ideal 
in the bosom of the Principle of the man Jeans, and 
woman perceived this idea, though at first faintly de- 
veloped in infant form. 

Man, as the offspring of God, the idea of Spirit, is the 
immortal evidence that Spirit is harmonious, and man 

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eternal. Jesus was the offspring of Mary's self-con- 
scious communion with God. Hence he could give a 
more spiritual idea of Life than other men, and could 
demonstrate the Science of his divine Principle. 

Born of a woman, Jesus* advent in the flesh partook 
partly of Mary's earthly condition ; although he waB en- 
dowed with the divine * Spirit without meas- ^^ 
nre." This accounts for his struggles in 
Gethsemane and on Calvary, and this enabled him to 
be the mediator, or way-ihower, between God and men. 
Had his origin and birth been wholly apart from mortal 
usage, Jesus would not have been appreciable to mortal 
mind as the Way. 

Rabbi and priest taught the Mosaic law, which said : 
" An eye for an eye," and " Whosoever sheddeth man's 
blood, by man shall his blood be Bhed." Not „ „ , 

* r Retaliation. 

bo did Jesus, the new executor for God, pre- 
sent the divine law of Love, which blesses even those 
who curse it. 

As the individual ideal of Truth, Christ Jesus came to 
rebuke rabbinical error, and all sin, sickness, and death, 
— to point out the way of Truth and Life. 
This ideal was demonstrated throughout the 
whole earthly career of Jesus, showing the difference 
between the offspring of Soul and of material sense, of 
Truth and of error. 

If we have triumphed sufficiently over the errors of 
material sense to allow Soul to hold the control, we Bhall 
loathe sin, and rebuke it under every mask. Only in 
this way can we bless our enemies, though they may 
not so construe our words. We cannot choose for our- 
selves, but must work out our salvation in the way Jesus 

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taught. In meekness and might, he was found preach- 
ing the Gospel to the poor. Pride and fear are unfit to 
bear the standard of Truth, and God will never place 
it in such hands. 

Jesus acknowledged no tics of the flesh. He said : 
" Call no man your father upon the earth ; for one is 
your Father, who is in Heaven." Again he 
asked : " Who is my mother, and who are my 
brethren, but they who do the will of my Father?" We 
have no record of his calling any man by the name of 
father. He recognized Spirit as the only Creator, and 
therefore as the Father of all. 

First, in the list of Christian duties, he taught his fol- 
lowers the healing power of Truth and Love. He at- 
Prinui tached no importance to dead ceremonies. It 

he«iinj- ia the living Christ, the practical Truth, which 
makes him the Resurrection and the Life, to all who 
follow him in deed. Obeying his precious precepts, — 
following his demonstration, so far as we apprehend 
it, — we drink of his cup, partake of his immortality, 
and are baptized with his purity ; and at last we 
shall sit down with him, in a full understanding of 
the divine Principle which was his true Life. For what 
says Paul ? " As often as ye eat this bread and drink 
this cup, ye do show forth the Lord's death till he 

Referring to the materiality of the age, Jesus said : 
" The hour conieth, and now is, when the true worship- 
p uctJ Dera Bna ^ worship the Father in Spirit and in 
Truth." Again, - foreseeing the persecution 
which would attend the Science of Spirit, Jesus said : 
" They shall put you out of the synagogues ; yea, the 

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time cometh, that whosoever killeth 70a, will think that 
he doeth God service ; and these things will they do 
unto you, because they have not known the Father nor 

In ancient Rome a soldier was required to swear alle- 
giance to his general. The Latin word for this oath 
was »acr amentum, and oar English word tao- 
rament is derived from it. Among the Jews 
it was an ancient custom for the master of a feast to 
pass each guest a cap of wine. But the Eucharist does 
not commemorate a Roman soldier's oath ; nor was the 
wine used on convivial occasions, and in Jewish rites, 
the cup of our Lord. The cup was to show forth his 
sufferings, — the cup which he prayed might pass from 
him, though he bowed in holy submission to the divine 

As tfaey were eating, Jesus took bread, and blessed it and 
brake it, and gave it to the disciples, and said, " Take eat) 
this is my body." And he took the cup, and gave thanks, 
and gave it to them, saying, " Drink ye ail of it" 

The true sense is spiritually lost, if the sacrament is 
confined to the use of bread and wine. The disciples 
had eaten, yet Jesus prayed, and gave them g^j^j 
bread. This would have been foolish, in a 
literal sense ; but, in its spiritual signification, it was 
natural and beautiful. Jesus prayed. He withdrew 
from the material senses, to refresh his heart with 
brighter and spiritual views. 

The Passover, which Jesus ate with his disciples in the 
month Nisan, on the night before his crucifixion, was a 

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mournful occasion, a sad supper, taken at the close o! 

day, — in the twilight of a glorious career, 

™ with shadows fast falling around.; and this 

supper closed forever Jesus' ritualism, or concessions to 


His followers, sorrowful and silent, — anticipat- 
ing the hour of their Master's betrayal, — partook of 
Heavenly the heavenly manna, which of old' had fed, in 
luppiiM. jjjg wilderness, the persecuted followers of 
Troth. Their bread indeed came down from Heaven. 
It was the great Troth of spiritual Being, healing the 
sick and casting out error. Their Master had explained 
it all before ; and now this bread was feeding and sus- 
taining them. They had borne this bread from house to 
house, breaking (explaining) it to others ; and now it 
comforted them Bel ves. 

For this Truth their Master was about to suffer vio- 
lence, and drain to the dregs his cup of sorrow. He 
must leave them. With the great glory of an everlast- 
ing victory shining already about him, he gave thanks, 
and said, " Drink ye all of it." 

When the human element in him struggled with the 
divine, our great Leader said : " Not my will, but Thine 
The holy D0 done ! " that is, Let not the flesh, but the 
■•"■re 1 *- Spirit, be represented in me. This is the 
new understanding of spiritual Love. It gives all for 
Christ, or Truth. It blesses enemies, heals the sick, 
casts out error, raises the dead from trespasses and 
sins, and preaches the Gospel to the poor, the meek 
in heart. 

Christians, are you drinking his copf Have you 
shared the blood of the New Covenant, the Suffer- 

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tags and persecutions which attend a new and higher 
understanding of God ? If not, can you then say that 
you have commemorated Jesus in his cup ? j,,,.)^ 
Are all who eat bread and drink wine in i""*"* 
memory of Jesus willing truly to drink his cup, take 
liia cross, and leave all for the Christ-principle ? Then 
why ascribe this inspiration to a dead rite, instead of 
showing that Truth has come to the understanding, by 
casting ont error, and making the body " holy and ac- 
ceptable unto God " ? If Christ, Truth, has come to us 
in demonstration, no commemoration is requisite, for he 
is Immannel, or God with ua; and if a friend be with 
as, why need we memorials of that friend ? 

If all who ever partook of this sacrament had really 
commemorated the sufferings of Jesus, and drunk of 
his cup, they would have revolutionized the . 

world. If all who seek his commemoration 
through material symbols will take up the cross, heal 
the sick, cast ont error, and preach Christ, or Truth, to 
the poor, they will bring in the millennium. 

Through all the disciples beheld, they became more 
spiritual, and understood better what the Master had 
taught. His resurrection was also their resur- Feiiowihip 
rection. It helped them to raise others from " ith Chrirt - 
spiritual dulness, and from a blind belief in God, into 
a faint understanding of infinite possibilities. They 
Heeded this quickening, for Boon their dear Master 
would rise again in the spiritual scale of existence, 
and ascend far above their apprehension. As the reward 
for his faithfulness he would disappear to material 
sense, in that change which has since been called the 

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What a contrast between our Lord's Last Supper and 
his last spiritual breakfast with his disciples, in the 
■n,,, )llst bright morning hours, at the joyful meeting 
*»«"•* on the shore of the Galilean Sea ! His gloom 
had passed into glory, and his disciples' grief into re- 
pentance, hearts chastened and pride rebuked. Con- 
vinced of the fruitlessness of their toil in the dark, and 
wakened by their Master's voice, they changed theii 
methods, turned away from material things, and cast 
their net on the right side. Discerning Christ, Truth, 
anew on the shore of time, they were enabled to rise 
somewhat from mortal sensuousness, or the burial of 
mind in matter, to newness of life in Spirit. 

This spiritual meeting with our Lord, in the dawn of 
a new light, is the morning meal which Christian Scien- 
tists commemorate. They bow before Christ, Truth, 
to receive more of his reappearing, and silently com- 
mune with the divine Principle thereof. They celebrate 
their Lord's victory over death, his probation in the 
flesh after death, its exemplification of human proba- 
tion, and his spiritual and final ascension above matter, 
or the flesh, when he rose out of material Bight. 

Our baptism is a purification from all error. Our 
church is built on the divine Principle of Christian Sci- 
Pnriflcitk(l _ ence. We can unite with this church only aa 
we are new-born of Spirit, as we reach the 
Life which is Truth and the Troth which is Life, by 
bringing forth the fruits of Love, — casting out error 
and healing the sick. Our eucharist is spiritual com- 
munion with the one God. Our bread, " which cometh 
Hown from Heaven," is Troth. Our cup is the cross, 
our wine the inspiration of Love, — the draught our 
Master drank, and commended to his followers. 

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The design of Love la to reform the sinner. If his 
punishment here has been insufficient to reform him, the 
good man's Heaven would be a hell to the sin- FinaI 
ner. They who know not purity and affection P ur P°*'- 
by experience, can never find bliss in the blessed com- 
pany of Truth and Love, simply through translation into 
another sphere. Science reveals the necessity of suffi- 
cient suffering, either before or after death, to quench 
(he love of sin. To remit the penalty due for sin would 
be for Truth to pardon error. Escape from punishment 
is not in accordance with God's government, in which 
Justice is the handmaid of Mercy. 

Jesus endured the shame, that he might pour his dear- 
bought bounty into barren lives. What was his earthly 
reward ? He was forsaken by all save a few -^ 
women, bowed in silent woe beneath the 
shadow of his cross. The earthly price of spirituality 
in a material age, and the great moral distance between 
Christianity and sensualism, preclude Science from find- 
ing favor with the worldly-minded. 

A selfish and limited mind may be unjust ; but the 
unlimited and divine Mind is the immortal law of jus- 
tice, as well as of mercy. It is quite as im- B^h-ao- 
possible for sinners to receive their full 
punishment this side the grave, as for this world to bestow 
on the righteous their full reward. It is useless to sup- 
pose that the wicked can gloat over their offences up to 
the last moment, and then be suddenly pardoned and 
pushed into Heaven, or that the hand of Love is satis- 
fied with giving us only toil, sacrifice, cross-bearing, 
multiplied trials, and mockery of our motives, in return 
for our efforts at well-doing. 

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842 science: and health. 

Religious history repeats itself in the suffering of the 
just for the unjust. Can God therefore overlook the law 
Vkuriooi °f righteousness which destroys sin ? Does 
Buffering. no j g c j eilC6 show that Bin brings suffering as 
much to-day as ever before ? They who sin mast suffer. 
" Whatsoever measure ye mete, it shall be measured to 
you again." 

History is _ full of records of suffering. " The blood 
of the martyrs is the seed of the Church." Mortals 
try in vain to slay Truth with the steel or 
with fire; but error falls only before the 
sword of Spirit Martyrs are the human links which 
connect one stage with another in the history of religion. 
They are earth's luminaries, which serve to cleanse and 
rarefy the atmosphere of material sense, and permeate 
humanity with purer ideals. Consciousness of right- 
doing brings its own reward ; but not amid the smoke 
of battle is merit seen and appreciated by lookers-on. 

When will his professed followers learn to emulate 
Jesus in all his ways, and imitate his mighty works ? 
Compicta Those who procured the martyrdom of that 
•muution. righteous man turned his sacred career into a 
mutilated doctrinal platform. May the Christians of 
this century take up the more practical import of that 
career! It is possible — yea, it is the duty and privi- 
lege of every child, man, and woman — to follow, in 
some degree, by the demonstration of Truth and Life, 
the example of the Master. Christians claim to be 
his followers, but do they follow him in the way 
that he commanded ? Hear these imperative com- 
mands : " Be ye perfect, even as your Father which is 
in Heaven is perfect 1 " "Go ye into all the world 

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and preach the Gospel to every creature ! " " Seal the 

Why has this Christian demand so little inspiration to 
spur mankind to Christian effort ? Because men are 
assured that this command was intended Jaiu > teach . 
only for a particular moment and for a aelect to* Miitied. 
number of followers. This teaching is more pernicious 
than the old doctrine of foreordiuation, — the election of 
a few to be saved, while the rest are damned ; and so it 
will be considered, when this lethargy of mortal belief, 
produced by man-made doctrines, is broken by the de- 
mands of Divine Science. 

Jesus said : " These signs shall follow them that be- 
lieve ; they shall lay hands on the sick, and they shall 
recover." Who believes him ? He was addressing his 
disciples, yet he did not say, " These signs shall follow 
you" but them — " them that believe ," and in all time to 
come. At another time he prayed, not for the Twelve 
only, but for as many as should believe " through their 

Jesus experienced few of the pleasures of the physical 
senses, but his sufferings were the fruits of other peo- 
ple's sins, not of his own. The eternal Christ Material 
never suffered. Jesus mapped out the path P 1 """"*"- 
for others. He unveiled the Christ, the spiritual idea of 
divine Love. To those buried in the belief of sin and 
self, living only for pleasure, or the gratification of the 
senses, he said : " Having eyes ye see not, and having 
ears ye hear not ; lest ye should understand and be con- 
verted, and I might heal you." In other words, he 
taught that the material senses shut out Truth and its 
healing power. 

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Meekly our Master met the mockery of his unre- 
cognized grandeur. Such indignities as he received, 
his followers most endure, until Christianity 
triumph. He von eternal honors. He 
overcame the world, the flesh, and all error, thus 
proving their nothingness. He wrought a full salva- 
tion from sin, sickness, and death. We seed " Christ, 
and him crucified." We must have trials and self- 
denials, as well as joys and victories, until all error is 

The suicidal belief that Soul is in the body regards 
death as a friend, as a stepping-stone to immortality and 
A belief bliss. The Bible calls death an enemy ; and 
■nfciiui. Jesus overcame death as an enemy, instead of 
yielding to it. He was the Way. To him, therefore, 
death was not the threshold over which ho must pass 
into living glory. 

u Nvw" cried the apostle, " is the accepted time, be- 
hold now is the day of salvation," — meaning, not that 
Present DOW men mus t prepare for a future-world Bat 
»iv«io». vation, or safety, but that now is the lame in 
which to experience that salvation, in Spirit and Life. 
Now is the time for so-called material pains and ma- 
terial pleasures to pass away; for both are unreal, 
because impossible in Science. To break this earthly 
spell, mortals must get the true idea and divine 
Principle of all that really exists, and governs the 
universe harmoniously. This thought is apprehended 
slowly ; and the interval before its attainment is at- 
tended with doubts and defeats as well as triumphs. 

Who will stop the practice of sin, so long as he be- 
lieves in the pleasures of sin? When mortals onoe 

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admrc that evil confers no pleasure, they tarn from it 
Remove error from thought, and it will not appear in 
effect. The advanced thinker and devoat gin,^ 
Christian, perceiving its scope and tendency, p*" 1 *?- 
will support Christian healing and its Science. Others 
will say : " Go thy way for th is time ; when we have • 
more convenient season we will call for thee." 

Divine Science adjusts the balance as Jesus adjusted 
It Science removes the penalty, only by first remov- 
ing the sin which incurs the penalty. This is my sense 
of divine pardon, which I -understand to mean God's 
method of destroying Bin. If the saying be true, 
" While there 's life there's hope" its opposite is also 
true, While there 's sin there 's doom. Another's 
Buffering cannot lessen our own liability. Sid the 
martyrdom of Savonarola make the crimes of his im- 
placable enemies less criminal? 

Was it just for Jesus to suffer ? No ; but it was 
inevitable, for not otherwise could he show forth the 
power of Truth aud Love. If a 'Career so suffering 
great and good as that of Jesus could not f"wi»2fe- 
avert a felon's fate, lesser apostleB of Truth may eu- 
dnre human brutality without murmuring, 'rejoicing to 
enter into fellowship with him, through the triumphal 
arch of immortality. 

Our heavenly Father, the divinely intelligent Principle 
of Jesus' demonstration, demands that all men should 
follow the example of our Master and his j^^ 
apostles, and not merely worship his per- wrawhip. 
sonality. It is sad that the phrase divine tervice has 
come so generally to mean public worship, instead of 
daily deeds. 



The nature of Christianity is peaceful and blessed; 
but in order to enter into the kingdom, the anchor of 
Within hope must be cast beyond the veil of matter, 
the veil. m the Shekinah into which Jesus has passed 
before us; and this must come through the joys and 
triumphs of the righteous, as well as their sorrows and 
afflictions. Like our Master, we must get away from 
material sense, into the spiritual sense. 

The God-inspired walk calmly on, though it be with 
bleeding footprints, and in the hereafter reap what they 
The thorn* now 80W * Th° pampered hypocrite may have 
■nd flowers, a flowery pathway here, but he is sure to be 
pierced with sharper thorns hereafter. 

The demonstration which Jesus gave of Truth and 
Love, by casting out error and healing the sick, completed 
his earthly mission; but in the Christian 
Church this demonstration of healing was 
early lost, about three centuries after the crucifixion. 
No ancient school of philosophy ever taught or demon- 
strated the divine healing of Truth and Love. 

Jesus foresaw the reception Christian Science must 
receive before it was understood, but this coldness hin- 
dered him not. He fulfilled his God-mission, 
and then sat down at the right hand of the 
Father. Persecuted from city to city, his apostles still 
went about doing good deeds, for which they were ma- 
ligned and stoned. The Truth taught by Jesus, the 
elders scoffed at. Why ? Because it demanded more 
than they were willing to practise. It was enough for 
them to believe in a national Deity; but that belief, 
from their time to ours, has never made a disciple who 
could cast oat error and heal the sick. 

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Jesus' life proved, divinely and Scientifically, that God 
is Love ; whereas priest and rabbi affirmed God to be a 
mighty potentate, who loves and hates. The Jewish the- 
ology gave do hint of the unchanging Love of God. 

The universal belief in death is of no advantage. It 
cannot make Life or Truth apparent. Death A Mi(! | 
will be found at length to be a mortal kdetfb. 
dream, which comes in darkness and disappears with 
the light. 

The Man of Sorrows was in no peril from salary 01 
■ popularity. Though entitled to the homage of the world, 
and endorsed pre-eminently by the approval 
of God, his brief triumphal entry into Jeru- 
salem was followed by the desertion of all save a few 
friends, who sadly followed him to the foot of the cross. 

The resurrection of the great demonstrator of God's 
power was the proof of his final triumph over body 
and matter, and gave full evidence of Divine n«,th 
Science, — evidence so important to mortals. ontdOM - 
The belief that man has existence or mind separate 
from God is a dying error. This error Jesus met with 
Divine Science, and so proved its nothingness. Because 
of the wondrous glory which God bestows on manhood, 
temptation, sickness, and death had no terror for Jesus. 
Let men think they had killed the body ! Afterwards 
he would Bbow it to them unchanged. This should 
demonstrate that the true man, in Christian Science, is 
governed by God, Good, not by evil, and is therefore 
immortal. Jesus had taught his disciples the Science 
of this proof. He was here to enable them to test his 
hitherto uncomprehended saying, "The works that I 
do, ye shall do also." They must understand more fully 

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his Life-principle, by casting out error, healing the sick, 
and raising the dead, — even as they did understand 
this, after his bodily departure. 

The magnitude of Jesus' work, his material disappear- 
ance before their eyes, his reappearance in idea, all' en- 
p_^,„ abled the disciples to understand what Jesus 
had said. Heretofore they had only believed; 
now they understood. This understanding is what is 
meant by the Descent of the Holy Ghost, — that influx 
of Divine Science which so illuminated the Pentecostal 
Day, and is now repeating its ancient history. 

His last proof was the highest, the most convincing, 
the most profitable to bis students. The malignity 
Codt1ik<ii( of brutal persecutors, the treason and suicide 
eTi,1 * no *' of his betrayer, were overruled by divine 
Love, to the glorification of the true idea of God, which 
they had mocked and tried to slay. The final demon- 
stration of the Truth Jesus taught, and for which he 
was crucified, opened a new era for the world. They 
who slew him, wishing to stay his influence, only per- 
petuated and extended it thereby. 

Jesus rose higher in demonstration because of the 
cup of bitterness he drank. Human law had condemned 
_^ him ; but he was demonstrating Divine Sci- 
ence by acting under spiritual law, in defiance 
of matter end mortality, out of reach of the barbarity of 
his enemies ; and that spiritual law sustained him. The 
divine must overcome the human at every point. The 
Science Jesus taught and lived must triumph over all 
material beliefs about life, substance, and intelligence, 
and the multitudinous errors growing therefrom. 

Love must triumph over hate. Truth and Life must 

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seal the victory over error and death, before the thorns 
can be laid aside for a crown, and the benediction follow, 
u Well done, good and faithful servant !" and the su- 
premacy of Spirit be demonstrated. 

The lonely precincts of the tomb gave Jesus a refuge 
from his foes, and a place in which to solve the great 
problem of Being. His three days' work in the Jum ia 
sepulchre set the seal of eternity on time. He ** romb - 
proved Life to be deathless, and Love to be the master 
of hate. He met and mastered, on the basis of Chris* 
tian Science, the power of Mind over matter, and over 
all the claims of medicine, surgery, and hygiene. 

He took no drugs to allay inflammation. He de- 
pended not upon food or pure air to resuscitate wasted 
energies. He required not the skill of a surgeon to 
heal the torn palms, and bind up the wounded side 
and lacerated feet, that he might use those bands to 
remove the napkin and winding-sheet, and employ his 
feet as aforetime. 

Can it be called supernatural for the God of nature 
to sustain Jesus, in his proof of man's truly derived 
power ? It was a method of surgery beyond The d*uic 
material art, but it waB not a supernatural Mtn » UB,L 
act. On the contrary, it was a divinely natural act, 
wherein Divinity brought to humanity the understand' 
ing of the Christ-healing, and revealed a method in- 
finitely above that of human invention. 
. His disciples believed Jesus dead while he was hidden 
in the sepulchre ; whereas he was alive, demonstrating, 
within the narrow tomb, the power of Spirit to 0brtldM 
destroy human, material sense. There were 
rock-ribbed walls in the way, and a great stone must be 

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rolled from the cave's mouth ; hut Jesus vanquished 
every material obstacle, overcame every law of matter, 
and stepped forth from his gloomy resting-place, crowned 
with the glory of a sublime success, an everlasting 

Our Vaster fully and finally demonstrated Divine Sci- 
ence, in its victory over death and the grave. Jims' 
The atom deed was for the enlightenment of men, and 
»u*d»w»7. fjjg Ba ivation of the whole world from sin, 
BickneaB, and death. Paul writes : " For if, when we 
were enemies, we were reconciled to God by the [seem- 
ing] death of His Son, much more, being reconciled, 
we shall be saved by his Life." Three days after his 
bodily burial he talked with his disciples. The perse- 
cutors had failed to hide immortal Truth and Love in 
a sepulchre. 

Glory be to God and peace to the struggling hearts ! 
Christ hath rolled away the stone from the door of 
, ... , human hope and faith, and elevated them to 
possible at-one-ment with the spiritual idea 
and its divine Principle, through the revelation and 
demonstration of Life in Divine Science ! 

Those who earliest saw him after the resurrection, and 
beheld the final proof of all Jesus had taught, miscon* 
after the strued that event. Even his disciples at first 
rasuvroction. called hj m a spirit, ghost, or spectre, for they 
believed his body to be dead. His reply was : " Spirit 
hath not flesh and bones, as ye see me have." The 
reappearing of Jesus was not the return of a spectre. 
He presented the same body he had before his cruci- 
fixion, and so glorified the supremacy of divine Mind. 

Jesus' students, not sufficiently advanced to fully nn- 



derstand their Master's triumph, did not perform many 
wonderful works until they saw him after his cruci- 
fixion, and learned that he had not died. This con- 
rinced them of the truthfulness of all he had taught. 

In the walk to Enunaus, Jesus was known to hit 
friends in the words which made their hearts burn 
within them, and in the breaking of bread. 
The Spirit which identified Jesus thus, over 
eighteen centuries ago, has spoken in every age and 
clime, through the inspired Word. It is revealed to the 
receptive heart, and is again seen casting out evil and 
healing the sick. 

The Master said plainly that physique was not Spirit ; 
and he proved to the physical senses, after his resurrec- 
tion, that his body was not changed until corporeality 
he himself ascended, — or, in other words, * ndS i lirit - 
rose even higher in the understanding of Spirit. To 
convince Thomas of this, he caused him to examine the 
nail-prints and the spear-wound. 

His unchanged physical condition, after what seemed 
to be death, was followed by his exaltation above all 
material conditions, and explained his ascen- .^^^ 
sion, which revealed unmistakably a proba- 
tionary and progressive state beyond the grave. Jesus 
was the Way. That is, he marked the way for all men. 
In this, his final demonstration, called the Ascension, 
which closed the earthly record of Jesus, he rose alto- 
gether beyond the physical knowledge of his disciples, 
and the material senses knew him no more. 

His students then received the Holy Ghost. By this 
Is meant, that by all they had witnessed and suffered 
they wore roused to an enlarged understanding of Di- 

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vine Science, even to the spiritual interpretation and 
discernment of his teachings and demonstrations, which 
P.-ci ta B 8 ™ them a faint conception of the Life which 
is God. They no longer measured man by ma- 
terial sense. After gaining the true idea of their glorified 
Master, they became better healers, leaning no longer 
on a leader, but on the divine Principle of their work. 
The influx of light was sudden. It was sometimes an 
overwhelming power, as on the Day of Pentecost. 

Judas conspired against Jesus. The world's ingrati- 
tude and hatred towards that just man effected his be- 
_ trayal. The traitor's price was thirty pieces 

of silver and the smiles of the Pharisees. He 
chose his time, when the people were in doubt concerning 
Jesus' teachings. 

A period was approaching which would reveal tho in- 
finite distance between him and his Master. Judas Is- 
cariot knew this. He knew that the great goodness of 
that Master placed a gulf between Jesus and his disciples, 
and this spiritual distance inflamed the traitor's envy. 
The greed for gold strengthened his ingratitude, and for 
a time quieted his remorse. He knew that the sen- 
suous world loved a Judas better than, a Jesus, and so 
plotted the betrayal of that good man, in order to raise 
himself in popular estimation. His dark plot fell to the 
ground, and the traitor fell with it. 

During his night of gloom and glory In the garden, 
Jesus realized the utter error of a belief in any pos- 
sible material intelligence. The pangs of ne- 
glect and the staves of bigoted ignorance smote 
htm sorely. His students slept. He said onto them: 
" Can you not watch with me one hour ? " Could they 



not watch with him who, waiting and struggling in voice- 
less agony, held uncomplaining guard oyer a world ? 
There was no response to that human yearning; and so 
he turned forever away from earth to Heaven, from 
sense to Soul. 

Remembering the sweat of agony which fell in holy 
benediction on the grass of Gethsemane, shall the hum- 
blest or mightiest disciple murmur when he 
drinks from the same cup, and think, or even 
wish, to escape the exalting ordeal of sin's revenge on 
its destroyer ? Truth and Love bestow few palms until 
the consummation of a lifework. 

Judas had the world's weapons. Jesus had not one 
of them, and chose not the world's means of defence. 
"He opened not his mouth." The great Derive 
demonstrator of Truth and Love was silent "**p° m - 
before error and hate. Peter would have smitten the 
enemies of his Master ; but Jesus forbade him, thus 
rebuking artifice and animal courage. He said : " Put 
up the sword." 

Pilate — pale in the presence of his own momentous 
question, " What is Truth ? " and ignorant of the conse- 
quences of his awful decision against human piute's 
rights and divine Love, knowing not that he i UMdon ' 
was hastening the final demonstration of what Life is, 
and what the true knowledge of God can do for man — 
Pilate was drawn into acquiescence with the demands 
of Jesus' enemies. 

The women at the cross could have answered Pilate's 
question. They knew what had inspired their devotion, 
winged their faith, opened the eyes of their understand- 
ing, healed the sick, cast out evil, and caused the disci- 



pies to say to their Master : " Even devils are subject 
unto os, through thy name." 

Where were the seventy whom Jesus sent forth ? Were 
all conspirators save eleven ? Had they forgotten the 
inmtitude. S reat exponent of God ? Had they so soon 
lost sight of his mighty works, his toils, pri- 
vations, sacrifices, his divine patience, sublime courage,, 
and unrequited affection ? Oh, why did they not gratify 
his last human yearning with one sign of fidelity ? 

The meek demonstrator of Good, the highest instruc- 
tor and friend of man, met his earthly fate alone with 
Heaven'i ^°d- ^° human eye was there to pity, no arm 
eewinei. jg Bave Forsaken D y all whom he had blessed, 
this faithful sentinel of Love, at the highest post of 
honor, — charged with the grandest trust of Heaven,-— 
was ready to be transformed by the renewing of the 
infinite Spirit. He was to prove that man, in Divine 
Science, is not Unite, nor subject to material condi- 
tions, but is above the reach of human wrath, and able, 
through Truth and Love, to triumph over sin, sickness, 
and death. 

The priests and rabbis, before whom he had walked 
meekly, and those to whom he had given the highest proof & 
of divine power, called him a "pestilent fellow," 
saying derisively, " He saved others ; himself 
he cannot save." These scoffers, who turned " away 
the rights of man from before the face of the Most 
High," esteemed Jesus as " stricken and smitten of 
God." He was brought " as a Iamb to the slaughter, 
and as a sheep dumb before the shearers," " Who shall 
declare his generation?" Who shall decide what Truth 
and Love are 1 



The last supreme moment of mockery, desertion, tor- 
tore, added to an overwhelming sense of the magnitude 
of his work, wrung from his lips the awful a cry of 
cry, " My God, why hast Thou forsaken me ? " dMpHir - 
This despairing appeal, if made to a human parent, 
would impugn the justice and lore of a father who 
could withhold a clear token of his presence, to sustain 
and bless so faithful a son. The appeal of Jesus was 
made both to the divine Principle, the God who is 
Love, and to himself, Love's pure idea. Had Life, Truth, 
and Love forsaken him in his highest demonstration 
of them ? This was a startling question ! No ! 
They must abide in him and he in them, or that 
hour would be shorn of its mighty blessing for the 
human race. 

If his full recognition of eternal Life had only for a 
moment given way before the evidence of the bodily 
senses, even under such awful stress of cir- 

. , ,, , ■ , Misunderstood. 

cumstances, what would his accusers have 

said ? Even what they did say, — that Jesus' teachings 

were false, and that all evidence of their correctness was 

destroyed by his death. 

The burden of that hour was terrible beyond human 

conception. The distrust of mortal minds, disbelieving 

the purpose of his mission, was a million The real 

times sharper than the thorns which pierced ^ lloT 7- 

his flesh. The real cross, which he bore up the hill of 

grief, was the world's hatred of Truth and Love. Not 

the spear, nor the material cross, wrung from his faithful 

lips the plaintive cry, Slot, efoi> lama tabaehthani. It 

was the possible loss of something more important than 

human life which moved him, — the possible mieappre- 

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hension of the aublimeat influence of bis career. This 
dread added the drop of gall to his cup. 

Jesus could have withdrawn himself from his enemies. 
He had power to lay down a temporal sense of life for 
his spiritual identity, in the likeness of the 
Infinite ; but he allowed men to attempt the 
destruction of the mortal body, in order that he might 
furnish the proof of immortal Life. Nothing could kill 
this Life of man. Jesus could give his human life into 
his enemies' hands in appearance, and to belief; but 
when bis earth-mission was accomplished,. his divine 
Life, indestructible and eternal, was found forever the 
same. He knew that matter bad no life, and that real 
Life is God ; therefore he could no more be separated 
from Life, than God could be extinguished. 

His consummate example was for the salvation of us 
all, hut only through doing the healing works which he 
did. His purpose in healing was not personal. 
It was in demonstration of his divine Princi- 
ple. He was inspired by Life, Truth, and Love. The 
motives of his persecutors were pride, envy, cruelty, and 
vengeance, inflicted on the physical Jesus, but aimed at 
Christ's Principle, which denied material sense. 

Jesus was unselfish. His spirituality separated him 
from sensuonsness, and canaed the selfish materialist 
to bate him ; but it was this spirituality which enabled 
Jesus to heal the sick, oast ont evil, and raise the 

From early boyhood he was about his " Father's busi- 
Muter's ness." His pursuits lay far apart from theirs, 
famine!*. jjj a mag^r waB Spirit ; their master was mat- 
ter. He served God ; they served Mammon. His affeo- 

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tions vera pore ; theirs were carnal. His senses drank 
in the spiritual evidence of health, holiness, and Life; 
their Benses absorbed the material evidence of sin, sick- 
ness, and death. 

Their imperfections and impurity felt the ever-present 
rebuke of his perfections and purity. Hence the world'B 
hatred of the just and perfect Jesus, and the pmity'a 
prophet's foresight of the reception error must rebakB - 
give him. " Despised and rejected of men," was Isaiah's 
graphic word concerning the coming Prince of Peace. 
Herod and Pilate laid aside old feuds, in order to unite 
in putting to shame and death the best man who ever 
trod the globe. To-day, as of old, error and evil again 
make common cause against the exponents of Truth. 

The Man of Sorrows best understood the nothingness 
of material life and intelligence, and the mighty actuality 
of all-inclusive Mind, God. These are the two Bivkwr'i 
cardinal points of Mind-healing, or Christian p™ hctfllB ' 
Science. The highest earthly representative of God, speak- 
ing of human ability to reflect divine power, prophet- 
ically said to his disciples, speaking not for their day 
only, but for all time : " The works that I do, shall ye 
do also," and " These signs shall follow them that 

The accusations of the Pharisees were as self-contradic- 
tory as their religion. The bigot, the debauchee, the hypo- 
crite, called Jesus a glutton and a wine-bibber. 
They said: "He casteth out devils through 
Beelzebub," and is the " friend of sinners." The latter 
accusation was true, bat not in their meaning. Jesus 
was no ascetic. He did not fast, as did the Baptist's dis- 
ciples ; jet there never lived a man so far removed from 

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appetites and passions as the Nazarene. He rebuked 
sinners pointedly and unflinchingly, because he was their 

The reputation of Jesus was the very opposite of his 
character. Why ? Because the Principle and practice 
Reputation, of Jesus were misunderstood. He was at 
DO t charsctap. work in Dj v i ne Sci ence . His words and 
works were unknown to the world, because above and 
contrary to the world's religious sense. Men believed 
in God as humanly mighty, rather than as divine 

The world could not interpret aright the discomfort 
Jesus inspired, and the spiritual blessings which might 
inspiring ® ow therefrom. Science shows the cause of 
diaconteot. the shock so often produced by Truth,— 
namely, that it arises from the great distance between 
the individual and Truth. Like Peter, we should weep 
over the warning, instead of denying the Truth, or 
mocking the lifelong sacrifice which goodness makes 
for evil. 

Jesus bore our sins in his own body. He knew the 
mortal error which constitutes the material body, and 
Bearing could destroy that error; but at the time 
our ami. when Jesus felt our infirmities, he had not 
conquered all the beliefs of the flesh, or his sense of 
material life, nor had he risen to his final demonstra- 
tion of spiritual power. 

Had he shared the sinful beliefs of others, he would 
have been less sensitive to those beliefs. Through the' 
magnitude of bis human life, he demonstrated the divine 
Life. Out of the amplitude of his pure affection, he de- 
fined Love. With the affluence of Truth, he vanquished 

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error. The world acknowledged not his righteousness, 
seeing it not ; but earth received the harmony his glori- 
fied example introduced. 

Who is ready to follow his teaching and example ? 
Tet all musk sooner or later plant their feet in Christ, 
the true idea of God. That he might liber- F __^ 
ally pour his dear-bought treasures into empty 
human storehouses, was the purpose of Jesus' intense 
human sacrifice. In witness of his divine commission, 
he presented the proof that Life, Truth, and Love heal 
the sick and the sinful, and triumph over death through 
Mind, not matter. This was the highest proof he could 
have offered. His hearers understood neither his words 
nor his works. They would not accept his meek inter- 
pretation of Life, nor follow his practice. 

His earthly cup of bitterness was drained to the dregs. 
There adhered to him only a few unpretentious friends, 
whose religion was something more than a Enduring 
name. It was so vital, that it enabled them friend ^P- 
to understand the Nazarene, and share the glory of his 
eternal Life. He said that those who followed him 
should drink of his cup, and history has confirmed the 

If that godlike and glorified man were physically on 
earth to-day, would not those who now profess to love 
him reject him ? Would they not even deny jaj^a,, ^ 
him the rights of humanity, if he entertained *•» s»»iour. 
any other sense of personality than theirs ? The en- 
lightened Nineteenth Century, from a deadened sense of 
the invisible Qod, subjects the idea of Christian healing, 
enjoined by Jesus, to unchristian comment and usage ■ 
.but this does not affect the invincible facta. 

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Perhaps the early Christian era did Jesus no more 
injustice than the advancing centuries have bestowed 
upon the ideal Christ. Now that the Gospel of Healing 
ib again preached by the wayside, does not the pulpit 
scorn the message ? But that curative mission, which 
presents the Saviour in a clearer light than mere words 
can possibly do, cannot be lost, although it may again 
be ruled out of the synagogue. 

Christ's immortal ideal will sweep down the centuries, 
gathering beneath its wings the sick and Binning. My 
weary hope tries to realize that happy day, 
when all shall recognize his reappearing, 
love their neighbors as themselves, and acknowledge the 
healing power of divine Love, in what it has done and 
can do for mankind. The promises will be fulfilled. 
The time for the reappearing of this divine idea of heal- 
ing is now ; and whosoever lays his earthly all on the 
altar of Christian Science, may to-day drink of Christ's 
cup and be baptized with his baptism. 

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Why art thou cut down, oh my soul [wnw], 

And why art thuu disquieted within meT 

Hope thou In Qod ; for J shall yet praise Him, 

Who it the health of my countenance and my God. — Paius a. 

Abd then signs shall follow them that believe. In my name shall 
they cut out devils. They shall speak with new tongues; they shall take 
np serpents ; and if they drink any deadly thing, it shall not hurt them. 
They shall lay hands on the sick, and they shall recover. — Jrsds. 

IT is related, in the seventh chapter of Luke's Gospel, 
that Jesus was once the honored guest of a certain 
Pharisee, Simon by name, though quite unlike a Gospel 
Simon the disciple. While they were at meat, ,, ■ ^ratlV •■ 
a strange incident occurred, as if to interrupt the scene 
of Oriental festivity. A " strange woman " came in, 
having heard of Jesus' presence in Simon's house. 
Heedless of the fact that she was debarred from such 
a place and such society, — especially under the stern 
rules of rabbinical law, as positively as if she were 
a Hindoo pariah intruding upon the household of a 
high-caste Brahman, — this woman (Mary Magdalene, 
as she has since been called) approached Jesus. Ac- 
cording to the custom of those days, he did not sit on 
a chair, as we sit at table, but reclined on a couch, 
or lounge, with his head towards the festal board, and 

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with his bare feet away from it. It was therefore 
easy for the Magdalen to come behind his couch, and 
reach his feet. She bore an alabaster jar containing 
costly and fragrant oil, — sandal oil, perhaps, which 
is in such common use in the East. Breaking the 
scaled jar, she perfumed his feet with the oil, wiping 
them with her long hair, which hung loosely about 
her shoulders, as was customary with women of her 

Did Jesus spurn the woman ? Did he repel her ado- 
ration ? No ! He regarded her compassionately. Nor 
Christ's wa s this all. Knowing what those around 
p *** w '* him were saying in their hearts, especially 
his host, — that they were wondering why, being a 
prophet, the exalted guest did not at once detect the 
woman's immoral status, and bid her depart, — knowing 
this, Jesus rebuked them with a short story, or parable. 
He described two debtors, one for a large sum and 
one for a smaller, who were released from their obliga- 
tions by their mutual creditor. " Which would be most 
grateful?" was the Master'B question to Simon the 
Pharisee ; and Simon replied, " He whose debt was lar- 
gest." Jesus approved the answer, and so brought 
home the lesson to all; and followed it by that remark- 
able declaration to the woman, " Thy sins are forgiven." 

Why did he thus summarize her debt to divine Love 1 
Had she repented and reformed, and did his insight de- 
Di ■ . A tect this unspoken moral uprising? Shebathed 
his feet with her tears, ere she anointed them 
with the oil. In the absence of other proofs, was her 
grief sufficient evidence to warrant the hope of her 
growth in wisdom ? Certainly there was encourage* 

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ment in the mere fact that she was testifying her affec- 
tion for a man of undoubted goodness and purity, who 
has since been rightfully regarded as the best man who 
ever trod this planet. Her reverence was unfeigned, 
and it was manifested towards one who was soon, 
though they knew it not, to lay down his mortal exist- 
ence in behalf of all sinners, that through him they 
might be redeemed from all sensuality. 

Which was the highest tribute to such ineffable affec- 
tion, the hospitality of the Pharisee, or the contrition of 
the Magdalen ? This query Jesus answered penitence <n 
by rebuking self-righteousness, and declaring h "P"» li, y- 
the absolution of the penitent. He even declared that 
this poor woman had done what his rich entertainer had 
neglected to do, wash and anoint his guest's feet, — a 
special sign of Oriental courtesy. 

Here is suggested an awful question, a question indi- 
cated by one of the giant needs of this age. Do Chris- 
tian Scientists seek Truth, as Simon sought pregoint 
the Saviour, through material conservatism <l uemi ° «- 
and for personal homage ? Jesus told Simon that such 
seekers as he gave small reward in return for the spir- 
itual purgation which came through the Messiah. If 
Christian Scientists are like Simon, then it must be said 
of them also, that they " love little." 

On the other hand, do they show their regard for 
Truth, or Christ, by their genuine repentance, by their 
broken hearts, expressed through meekness and human 
affection, as did this woman ? If so, then it may be 
said of them, as Jesus said of this unwelcome visitor, 
that they indeed " love much," because much is for- 
given them. 

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Did the doctor, the nurse, the cook, and the brusque 
business visitor whose graven idols are worldly success 
_ (h and policy, sympathetically feel the thorns 
they plant in the pillow of the sick and heav- 
enly homesick, looking away from earth, — oh, did they 
know 1 — this knowledge would do a million times more 
towards healing the sick, and preparing their helpers 
for the "midnight call," than all their lofty scorn for 
matter, and cries of Lord, Lord ! The benign thought 
of Jesus, finding utterance in such words as " Take 
no thought for your life I " would heal the sick man, 
and so enable him to rise above the supposed neces- 
sity of physical thought-taking and planning ; but if 
the unselfish affections be lacking, and common sense 
and common humanity are disregarded, what mental 
quality remains, wherewith to evoke healing from the 
outspread wings of righteousness ? 

If the Scientist reaches his patient through divine 
Love, he will accomplish the healing work at one visit, 
„ , ,. . and the disease will vanish into its native ex- 

Speedy relief. 

tinction, like dew before the morning sun- 
shine. If the Scientist has enough Ghristly affection to 
win his own pardon, and such commendation as the 
Magdalen won from Jesus, then he is Christian enough 
to practise Scientifically, and deal with his patients com- 
passionately ; and the result will correspond with the 
spiritual intent. 

If hypocrisy, stolidity, or inhumanity find their way 
into the chambers of disease, through the would-be 
„^ healer, if it were possible, they would convert ■ 

into a den of thieves the temple of the Holy 
Ghost, the patient's spiritual power to resuscitate himself. 

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Such mistaken metaphysicians are not giving to mind 
or body the joy and strength of Truth. The poor suffer- 
ing heart needs its rightful nutriment such as peace, 
patience in tribulation, and a priceless sense of the dear 
Father's loving-kindness. 

In order to cure hifl patient, the metaphysician should 
first cast moral evils out of himself, that he may thus 
attain the spiritual freedom which will enable „ ,„. „ 

... , «_ , . Healthywlf. 

hint to cast physical evils out of his patient ; 

but heal, he cannot, while his own spiritual barrenness 

debars him from giving drink to the thirsty, and hinders 

him from reaching his patient's thought, — yea, while 

mental penury chills the faith and hope. 

The physician who lacks sympathy for his fellow- 
being is deficient in human affection ; and we have 
the apostolic warrant for asking: "If any That™ 
man love not his brother, whom he hath seen, P |, y" cl » n - 
how can he love God, whom he hath not seen?" Not 
having this divine affection, he lacks faith in the di- 
vine Mind, and has not that recognition of infinite Love 
which alone confers the healing power. Such Scientists 
will strain out gnats of human misfortune, while they 
swallow the camels of bigoted pedantry. 

The physician must also watch, lest he be overwhelmed 
by a growing sense of the odiousness of sin, and by the 
nnveiling of sin in his own thoughts. The sick Ai»mu 
are terrified by their sick beliefs, and sinners i uell « d - 
should be affrighted by their sinful beliefs; but the 
Christian Scientist will be calm in the presence of both 
sin and disease, knowing, as he does, that God is Lore 
and God is AIL 

If we would open their prison doors for the sick, we 



must drat learn to bind up the broken-hearted. If we 
would heal by the Spirit, we must not hide the talent of 
Genuine spiritual healing under the napkin of its form, 
b«»liDg. or bury the morale of Christian Science in 
the grave-clothes of its letter. The tender word and 
sweet forbearance with an invalid's hastiness, pitiful 
patience with his fears, and the removal thereof are far 
better than hecatombs of gushing theories, stereotyped 
speeches, and strait-laced methods, which are but 'so 
many parodies on legitimate Christian Science, aflame 
with the Master's compassion. 

This is what is meant by seeking Truth, Christ, not 
"for the loaves and fishes," nor, like the Pharisee, with 
Hani of t^ 6 arrogance of rank and display of scholar- 
the i*ie. s ^[^ DU t i,k e Mary Magdalene, with the oil 
of gladness and the perfume of gratitude, with tears from 
repentant eyes, and with those hairs, all numbered by the 
Father, from the summit of devout consecration. 

The true Christian Scientist occupies the place at this 
period whereof Jesus spake to his disciples, when he 
said : " Ye are the salt of the earth. Ye are 
the light of the world. A city that is set on 
a bill cannot be hid." Let us watch, work, and pray 
that this salt lose not its saltness, and that this light be 
not hid, but radiate and glow into noontide glory. The 
infinite Truth of the Christ-cure has come to this age 
through a " still, small voice," through silent utterances, 
and divine anointing which quicken and increase the 
beneficial effects of Christianity. 

Because Truth is limitless, error would be thought 
unbounded. Because Truth is mighty in goodness, er- 
ror claims an equal power for evil. Evil is the counter- 

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feit of goodness, and seeks to equal it The greatest 
wrong is but the supposititious opposite of the highest 
right The confidence inspired by Science lies r^i M a 
in the fact that Truth is real and error unreal. «•■»*«<■ 
Error is a coward before Truth. Truth is mighty, 
while error is powerless. Divine Science insists that 
time will prove this. Both Truth and error have come 
nearer than ever before to the apprehension of mortals. 
Truth will become still clearer, but error will be self- 

Against the fatal belief that error is as real as Truth, 
— that evil is equal in power to Good, if not superior, 
and that discord is as normal as harmony, — Abnormal 
even the hope of freedom from the bondage condition - 
of sickness and sin has little inspiration to nerve en- 
deavor. When wc come to have more faith in the Truth 
of Being than we have in error, more faith in Spirit 
than in matter, more faith in God than in man, then 
no material conditions can prevent us from healing the 
sick and destroying error through Truth. 

That Life is not contingent on bodily conditions 1b 
proven, when we see that Life and man survive this 
body. Neither evil, disease, nor death can be gorrw*! f 
discerned spiritually, and the mortal sense th » ntta *- 
of them disappears in the ratio of onr spiritual growth. 
Because matter has no consciousness, or Ego, its con- 
ditions are unreal, and these false conditions are the 
source of all sickness. Admit the existence of matter, 
and we admit that mortality (and therefore disease) has 
a foundation in fact. Deny the existence of matter, and 
we destroy the belief in these conditions, and with it 
disappears the foundation of disease. Once let the 

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mental physician believe in the reality of matter, and be 
must admit also the reality of all its discordant condi- 
tions, which prevents his destroying them. Then he is 
even less fitted for the treatment of disease than the 
ordinary medical practitioner. 

In proportion as matter, to human sense, loses all en- 
tity as substance, in that proportion does man become its 
_ master. He entera into a diviner sense of the 

facts, and comprehends the theology of Jesus, 
as demonstrated in healing the sick, raising the dead, 
and walking over the wave. All those deeds manifested 
Christ's control over the belief that matter is substance, 
that it can be the arbiter of life, or the constructor of 
any form of existence. 

We never read that Jesus made a diagnosis of a dis- 
ease, in order to discover some means of healing it. He 
The Christ never asked if it were acute or chronic. He 
treatment. nev er recommended attention to laws of health, 
never gave drugs, never prayed to know if God were will- 
ing a man should live. He understood man to be im- 
mortal, whose Life is God, — and not that man has two 
lives, one to be destroyed, and the other to be made 

The prophylactic and therapeutic (that is, the preventive 
and curative) arts belong emphatically to Christian Sei- 
Madiu! ence ; as wonld he readily seen, if psychology, 
dericw. or (.jjg ggjgQgg f Sou], were understood. 
Material medicine is finding ita proper level. Limited 
to matter, by its own law, it has none of the advantages 
of Mind. 

No man is physically healed in sin, or by it, any more 
than he is morally saved in or by sin. To be every 

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whit whole, he most be better spiritually, as well as 
physically. To be made whole, we most forsake the 
mortal sense of things, turn from the He of Nohesi- 
belief to Truth, and gather the facts of Being "« in ' in * 
from the immortal divine Mind. The body improves 
under the same regimen which improves the thought; 
and if this is not made manifest, it proves that it is 
not Truth which is influencing us. This is the law of 
cause and effect, or like producing like. 

Homoeopathy furnishes this evidence to the senses, — 
namely, that the symptoms produced by a certain drug, 
it removes by using the same drug which might low cap- 
cause them. This confirms my theory that ** lik • 1 
faith in the drug is the sole factor in the cure. The 
effect that mortal mind produces through a certain 
belief, it removes through an opposite belief ; but it uses 
the same drug in both cases. 

The moral and spiritual facts of health, whispered into 
thought, produce very direct and marked of- 
fects on the body. A physical diagnosis of whupering- 
disease — since mortal mind must be its tTy ' 
cause, if it exists — generally haa a tendency to induce 

According both to medical testimony and individual 
experience, a drug eventually loses its supposed power, 
and can do no more for the patient. Hygienic meu 
treatment also loses its efficacy. Quackery P otMC 7- 
likewise fails at length to inspire the credulity of the 
sick, and then they cease to improve. These lessons are 
useful. They should naturally and gently change our 
basis from sensation to Christian Science, from error to 


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Physicians examine the pulse, tongue, lungs, to dis- 
cover the condition of matter; when in fact 
all ia Miud, and the body is the substratum 
of mortal mind, to whose higher mandate it must 

Disquisitions on disease have a mental effect similar 

to that produced by telling ghost-stories in the dark. 

Bv those uninatructed in Christian Science, 

Ghost-stories. J , ,, ,,,, ,., 

nothing is really understood of material ex- 
istence. Mortals are believed to be here without their 
consent, and to be removed as involuntarily, not know- 
ing why or when. As children look everywhere for the 
imaginary ghost, so sick humanity sees danger in every 
direction, and looks for relief in all ways except the 
right one. Darkness induces fear. The adult, in bond- 
age to his beliefs, no more comprehends his real Being 
than does the child ; and he must be taken out of his 
darkness, before he can get rid of the illusive sufferings 
which throng the gloaming. The way of Science is the 
only way out of this condition. 

I would not transform the infant at once into a man, 
nor would 1 keep the suckling a lifelong babe. No im- 
infiocyand possible thing do I ask when urging the 
matinity. c l a ims of Christian Science ; but because this 
teaching is in advance of the age, we should not deny 
the need of spiritual understanding. Mankind will im- 
prove through Science and Christianity. The necessity 
for uplifting the race is father to the fact that Mind can 
do it ; for Mind can impart "purity instead of impurity, 
beauty instead of deformity, and health instead of 

Truth is an alterative in the entire system, and can 

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make it " every whit whole." Remember, brain is not 
mind. Matter cannot be sick, and Mind is immortal 
harmony. Your mortal body is only a mortal a^ - m 
belief of mind in matter. "What you call mat- * olnlkni - 
ter was. originally error in solution, or mortal mind, — 
likened, by Milton, to "chaos and old night." One 
theory about this mortal mind is, that its sensations form 
blood, fiesh, and bones. .The Science of Being, wherein 
all is divine Mind, or God and His thought, would be 
clearer in this age, but for the belief that Mind can end 
in matter, or that mind can enter its own embodied 
thought, bind itself with its own beliefs, and then call its 
bonds material and divine law. 

If man is absolutely governed by God, or Spirit, then 
man is not subject to matter, " neither indeed can be ;" 
and therefore man cannot suffer, neither can veritable 
he infringe his Maker's spiritual law. Chris- 8uooes8 ' 
tian Science and Christianity are one. How then in 
Christian Science, any more than in Christianity, can we 
believe in the reality and power of both Truth and error, 
and hope to succeed with either ? Error is not self- 
Bustaining. Its false supports fail, one after another! 
It succeeds for a time, only by parading in the stolen 
vestments of Truth. 

" Whosoever shall deny me before men, him will I 
also deny before my Father who is in Heaven." A de- 
nial of Truth is fatal to Christian Science. „ , , , , 

T&tai dealt J&. 
A just acknowledgment of Truth, and what it 
has done for us, is an effectual help. If pride, super* 
stition, or any error, prevent the honest recognition of 
benefits received, this will be a hindrance to the recovery 
of the sick and the success of the student. 

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If we are Christiana on all moral questions, but are. 
in darkness as to the physical exemption which Christi- 

anity includes, we shall be more liable to 
mo™ docile sickness than the indifferent sinner, because 

we are more alive to the law, and to the fear 
of doing wrong. It is easier to cure the most malignant 
disease than it is to cure sin. The author has raised up 
the dying, partly because they were willing to be re- 
stored ; while Bhe baa struggled long, and perhaps in 
vain, to lift a student out of a chronic sin. Under 
metaphysical treatment, the sick recover more rap- 
idly from disease than the sinner from his sin. Healing 
iB easier than teaching, if the teaching is faithfully 

The fear of disease, and the lore of sin are the springs 
of man's enslavement. "The fear of the Lord is the 
Quia l De g mmn 8 °f Wisdom ! " but the Scriptures 

also declare, through the exalted thought of 
John, that " perfect Love casteth out fear." 

The fear occasioned by ignorance can be cured ; but 
you cannot remove the effects of fear produced by sin, 
Dissaae. s0 ' on S as * fie sin remains. Disease is ex- 
misnomer. pressed not so much by the lips, as in the 
functions of the body. Establish the scientific sense of 
health, and you relieve the oppressed organ, and the 
inflammation, decomposition, or deposit will abate ; and 
the disabled organ will resume its healthy functions. 

When the blood rusheB madly through the veins, 01 
languidly creeps along its frozen channels, we call these' 
Cfacnl Um conth'ti 0118 disease. This is a misconception. 

Mortal mind is producing the propulsion or 
the languor ; and we prove this to be so when the circn- 

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lation is changed, and returns to that standard which 
mortal mind has decided upon as essential for health. 
Anodyne's, counter-irritants, and depletion never reduce 
inflammation scientifically ; but the Truth of Being, 
whispered into the ear of mortal mind, will bring relief. 

Error, and its effects on the body, are removed by 
Truth. Because mortal mind seems to be conscious, the 
sick say : " How can my mind cause a disease volition oft 
I never thought of, and knew nothing about, nnoon « !i00 ' 1 
until it appeared on my body ? " The author has 
answered this question, in her explanation of disease as 
originating in human belief before it is apparent on the 
body, which is in fact mortal mind, though it is called 
matter. This mortal blindness, and its sharp conse- 
quences, Bhow our need of metaphysics. Through im- 
mortal Mind we can destroy all ills which proceed from 
mortal mind. 

Ignorance of the cause or approach of disease is no 
argument against its mental origin. You confess to 
ignorance of the future, and incapacity to pre- . 
serve your own existence ; and this belief 
helps rather than hinders disease. Such a state of mind 
induces sickness. It is like walking in darkness, on the 
edge of a precipice. You cannot forget the belief of 
danger, and your steps are less firm because of your 
ignorance of mental power. 

Heat and cold are products of mind. The body, when 
bereft of mortal mind, at first cools ; and afterwards it 
is resolved into its primitive mortal elements. _ 
Nothing that lives ever dies, and vice versa. 
Mortal mind produces animal heat ; and then expels it 
through the abandonment of a belief, or increases it to 



the point of self-destruction. Hence it is mortal mind, 
not matter, which says, " I die." Heat would pass from 
the body as painlessly as gas when it evaporates, but for 
the belief that inflammation and pain must accompany 
this separation. 

Chills and heat are often the form in which fevei 
manifests itself. Change the mental state, and the 
M»i»ri« chills and fever disappear. The Old School 
»nd (ever. physician proves this when his patient saya 
" I am better," but believes that matter, not mind, has 
helped him. The Christian Scientist demonstrates that 
Mind heals the case, while the hypnotist dispossesses 
the patient of his mind in order to control him. No 
person ia benefited by yielding his own mentality to this 
mental despot. Therefore all unscientific mental prac- 
tice should be detected, and so rendered fruitless. The 
J genuine Christian Scientist is adding to his patient's 
mental power, while he is restoring him physically. 

Palsy is a belief that matter attacks mortals, and 
paralyzes the body, making certain portions of it motion' 

. less." Destroy the belief, show mortal mind 

that muscles have no power to be lost, for 
Mind is supreme, and you will cure the palsy. 

Consumptive patients always show great hopefulness 
and courage, even when in hopeless danger. This state 
Consumptive °' mind seoms anomalous, except to the ex- 
b°pef U in«s. p^ j n christian Science. The mental state 
is not understood, simply because it is a stage of fear 
so excessive that it amounts to fortitude. The belief 
in consumption presents to mortal thought an image 
more terrifying than most other diseases. The patient 
turns involuntarily from the contemplation of it; but 

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though unacknowledged, the latent fear remains strongly 
in thought. 

Just so it ia with the greatest crime. It is the most 
subtle, and does its work almost un perceived. The din- 
eases deemed dangerous come from the most i n , MhlBi 
hidden, undefined, and insidious beliefs. The c ™» :e P"- 
pallid invalid, whom you declare to be wasting away with 
consumption of the blood, should be told that blood never 
gave life, and can never take it away, — that there is 
more Life and Immortality in one good motive and act, 
than in all the blood which ever flowed through mortal 
veins, simulsffcig a corporeal sense of material life. 

If the body is material, it cannot, for that very reason, 
suffer with a fever. Because the body is mental, and 
governed by mortal mind, it manifests only Remedy 
what that mind impresses upon it. There- forfeTer - 
fore the efficient remedy is to destroy the patient's un- 
fortunate belief, by both silently and audibly arguing the 
opposite facts in regard to harmonious Being, — repre- 
senting man as healthful instead of diseased, and show- 
ing that it is impossible for matter to suffer, to feel pain 
or heat, to be thirsty or sick. Destroy fear, and you 
end the fever. Some people, mistaught as to Mind- 
Science, inquire of my students when it will be safe to 
check a fever. Know that in Science you cannot check 
a fever, after admitting that it must have its course. 
To fear and admit the power of disease, is to paralyze 
mental and Christianly Scientific demonstration. 

If your patient believes in taking cold, mentally con- 
vince him that matter cannot take cold, and 
that thought governs this liability. If grief 
causes suffering, convince the sufferer that sorrow is 

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not the master of joy, and that be should rejoice 

Invalids flee to tropical climates, in order to Bare their 

lives ; but they come bock no better than they went 

away. Then is the time to cure them with 

Christian Science, and prove that they can be 

healthy* in all climates, when their fear of climate is 

driven out. 

Through different states of mind, the body becomes 
suddenly weak or abnormally strong, showing mortal 
shock mind to be the producer of strength or weak- 

ness. A sudden joy or grie^vhas caused a 
belief in instantaneous death. Because a belief origin- 
ates unseen, it produces blindly its bad effects. The 
author never knew a patient who did not recover when 
the belief of the disease was gone. Remove the leading 
error and governing fear of this lower mind, and yon 
remove the cause of any disease, as well as the morbid 
and excited action of any organ. You also remove, in 
this way, what are termed organic diseases as readily as 
functional difficulties. 

The remote cause of all disease is mental, even a mis- 
taken belief, — a conviction of the necessity and power 
Terror'a °f ill-health, ail( l & conclusion that Mind is 
potency. helpless to defend the Life of man, and wholly 
incompetent to control it. Without illusion any circum- 
stance is of itself powerless to produce suffering. It is 
latent belief in disease, as well as the fear of disease, 
which associates sickness with certain circumstances, 
and causes the two to appear conjoined, eveu as poetry 
and music are reproduced in union by human memory. 
Disease has no intelligence. Unwittingly you sentence 

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yourself to suffer. The understanding of this will enable 
yon to commute this self-sentence, and meet every cir- 
cumstance as its master. Disease is less than mind, and 
Hind can control it. 

Without mind, there can be no inflammatory or torpid 
action of the system. Remove the error, and you destroy 
its effects. By looking a tiger fearlessly in p 0IW0 [ 
the eye, Sir Charles Napier sent him cowering "» *?*■ 
back into the jungle. An animal may infuriate anothei 
by looking him in the eye, and both will fight for nothing. 
A man's gage, fastened fearlessly on a ferocious beast, 
often causes^nim to retreat in terror. This latter occur- 
rence represents the power of Truth over error, — the 
might of Intelligence, exercised over mortal beliefs, to 
destroy them ; whereas hygienic drilling and drugging, 
adopted to cure disease, is represented by the two beasts, 
who quarrel on an intensely unreal basis, into which 
mind scarcely enters. 

Disease is not an intelligence to dispute the empire of 
Mind, or dethrone it, and take the government into its 
own hands. Sickness is not a self-constituted _ . 
material power, which copes astutely with 
Mind, and finally conquers it. God never endowed mat- 
ter with power to disable Mind, and chill harmony with 
a long and cold night of discord. Such a power, with- 
out the divine permission, is inconceivable ; and if di- 
vinely directed, such a power manifests lesB wisdom than 
we usually find displayed in human governments. 

If disease can attack and control the body, without the 
consent of mortal mind, sin can do the same ; Confei]t 
for both are errors, and were announced as ow*"!- 
partners in the beginning. The Christian Scientist 

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finds only effects, where the ordinary physician looks for 
causeB. The real jurisdiction of the world is in Mind, 
controlling every effect, and recognizing all causation 
as rested in Mind. 

A felon, on whom certain English students experi- 
mented, fancied himself bleeding to death, and died 
The college through that belief, when there was only a 
experiment, stream of warm water trickling over his arm. 
Had he known this was but a belief, he would have risen 
above it. Let the despairing invalid, inspecting the 
hue of her blood on a cambric handkerchief, think of 
the experiment of those Oxford boys, who caused the 
death of a man, when not a drop of his blood had been 
shed. Then let her learn the opposite Principle of Life, 
as taught in Christian Science, and she will understand 
that she is not dying on account of the state of her 
blood, but suffering from her belief that blood is de- 
stroying her life. The so-called vital current does not 
affect the invalid's health, but her belief produces the 
very results she dreads. 

Fevers are forms of various types. The quickened 
pulse, coated tongue, febrile beat, dry skin, pain in the 
„ head and limbs, are pictures depicted by mor- 

tal mind on the body. The images, held in 
this disturbed mind, frighten conscious thought. The 
fever-picture drawn by millions of mortals, and imaged 
on the body through the belief that mind is in matter and 
discord is as real as harmony, may rest at length on some 
receptive thought, unless destroyed through Science, and 
become a fever case, which ends in a belief called death, 
to be finally conquered by Life. Truth is always the vic- 
tor. Sickness and sin fall by their own weight Truth 

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is the rock of ages, the headstone of the corner, " but 
on whomsoever it shall fall, it will grind him to 

Contending for the evidence of the inharmonious and 
corporeal senses, we virtually contend against the con- 
trol of Mind over body, and deny the ability Misdirected 
of mental power to produce a desired result. ™ ulanlion - 
This false method is as if the defendant should argue for 
the plaintiff, and in favor of a decision which he knows 
will be turned against himself. 

The physical effects of fear illustrate its illusion. 
Gazing at a chained lion, crouched for a, spring, would 
not Bcare a man. The body is affected only Animal 
by the belief of disease, held before a mind timld, ^ i 
ignorant of metaphysics, which chains disease. Nothing 
but the power of Truth can prevent the fear of death, 
and prove man's dominion over it. 

Many years ago the author made a spiritual discovery 
whose evidence in Science has accumulated, to prove 
that the divine Mind produces in man health, A ugbw 
harmony, and immortality. Gradually this dnt0V6T J- 
testimony will gather momentum and clearness, until it 
- reaches its culmination of Scientific statement and proof. 
Nothing is more disheartening than to believe that there 
is a power opposite to God, or Good, and that ife endows 
this opposing power with strength to be used against 
Himself, against health, harmony, and immortality. 

Every law of matter or the body, supposed to govern 
man, is rendered null and void by the law of God, In 
ignorance of our God-given rights, we submit „ 
to unjust decrees, and the bias of education 
enforces this slavery. Be no more willing to suffer 

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the illusion that you are sick, or that some disease 
is developing in the system, than you are to yield to 
a sinful temptation, on the ground that sin has its 

When infringing some supposed lav, you say there is 
danger ; and this fear causes, of itself, the danger, and 
_^ induces the physical effects. We cannot suffer 

in reality from breaking any law, except it be 
a moral or spiritual law. The laws of mortal belief are 
destroyed by the understanding that Soul is immortal, 
and that mortal mind cannot legislate the times, periods, 
and types of disease, wherewith men die. God legis- 
lates, but God is not the author of barbarous codes. In 
the realm governed by Him, there is no sickness. 

Think less of the enactments of mortal mind,and yon 
will sooner grasp man's God-given dominion. You must 
_. understand your way out of human theories 

relating to health, or you will never believe 
that you are quite free from some ailment. The har- 
mony and immortality of man will never be reached, 
without the understanding that Hind is not in matter. 
Let us banish sickness as an outlaw, and abide by the 
rule of perpetual harmony, — God's law. Man's moral 
right is to annul an unjust sentence, a sentence never 
inflicted by divine authority. 

Expose the error which would impose penalties for 
transgressions of the physical laws of health, — sup- 
posed laws of matter, opposed to the harmo- 
nies of Spirit, lacking divine authority, and 
having only human approval for their sanction. 

If half the attention given to hygiene were given to 
the study of Christian Science, and its elevation of 

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thought, this alone would usher in the millennium. 

Bathing and rubbing, to alter the secretions, or remove 

unhealthy exhalations from the cuticle, re- 

ceive a useful rebuke from Christian healing. 

We must beware of making clean merely the outside 

of the platter. 

He who is ignorant of what is termed hygienic law, is 
more receptive of spiritual power, and faith in one God, 
than the devotee of this supposed law, who Biiufui 
eomes to teach him. Must we not then call i P"> nact - 
the so-called law of matter a canon " more honored in 
the breach than the observance "1 A patient thor- 
oughly booked in medical theories is more difficult to 
heal through Mind than one who is not. This verifies 
the saying of our Master: " Whosoever shall not receive 
the Kingdom of God as a little child, shall in no wise 
enter therein." 

One whom I rescued from seeming spiritual oblivion, in 
which the senses had engulfed him, writes to me : 

I should have died, but for the glorious Principle you 
teach, — supporting the power of Mind over the body, and 
showing me the nothingness of the so-called pleasures and 
pains of sense. The treatises I had read and the medicines 
I had taken only abandoned me to more hopeless suffering 
and despair. Adherence to hygiene was useless. Mortal 
mind needed to be set right. The ailment was not bodily, 
but mental, and I was cured when I learned my way in 
Christian Science. 

We need a clean body and a clean mind, — a body 
rendered pure by Mind, not by matter. One : 
says : " I take good care of my body." No 
doubt he attends to it with as much care as he would to 




the grooming of his horse ; and possibly the animal sen- 
sation of scrubbing has more meaning, to such a man, 
than the pure and exalting influence of the divine Mind ; 
but the Christian Scientist takes the best care of his 
body when he leaves it most out of bis thought, and, 
like the Apostle Paul, is " willing rather to be absent 
from the body, and present with the Lord." 

A hint may be taken from the emigrant, whose filth 
does not affect his happiness, inasmuch as mind and body 
Din »nd rest on the same basis. To the mind equally 
h>ppineu. gross, dirt gives no uneasiness. It is the na- 
tive element of such a mind, symbolized, and not chafed, 
by its surroundings; but impurity and uncleanlineas, 
which do not trouble the gross, could not be borne by 
the refined. 

The tobacco-user, eating or smoking poison for half 
a century, sometimes tells you tfeat the weed preserves 
„, . his health ; but does this make it so ? Does 

Tobacco. ' 

his assertion prove the use of tobacco to be 

a salubrious habit, and man the better for it ? Such in- 
stances only prove the illusive physical effect of belief, 
confirming the Scriptural conclusion, " As a man think* 
eth in his heart, so is he." 

The movement^ure — pinching and pounding the poor 
body, to make it sensibly well, when it ought to be in- 
„^^ sensibly bo — is another medical mistake, re- 
sulting from the common notion that health 
depends on inert matter, instead of on Mind. Can mat 
ter, or what is termed matter, act without mind ? 

We should relieve our minds from the depressing 
thought that we have transgressed a material law, and 
must of necessity pay the penalty. Let us reassure 

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ourselves with the law of Love. God never punishes 
man for doing right, for honest labor, or for deeds of 
kindness, though they expose him to fatigue, corporeal 
cold, heat, contagion. If he incurs the pen- P* n « hle *- 
alty through matter, it is but a belief of mortal mind, 
not an enactment of Wisdom ; and man has only to 
enter his protest against this belief, in order to annul it. 
Through this action of thought, and its results upon the 
body, he will prove to himself, through small beginnings, 
the grand verities of Being. 

If exposure to a draught of air, while In a state of 
perspiration, is followed by chills, dry cough, influenza, 
congestive symptoms in the lungs, or hints of 
inflammatory rheumatism, your Mind-remedy r ' 

is safe and sure. If you are a Christian Scientist, such 
symptoms will not follow from the exposure ; but if 
you believe in laws of matter, and their fatal effects 
when transgressed, you are not fit to conduct your 
own case, or to destroy the bad effects of belief. When 
the fear subsides, and the conviction abides that .you 
have broken no law, neither rheumatism, consumption, 
nor any other disease will ever result from exposure to 
the weather. 

This is an established fact in Science, which all the 
evidence before the senses can never overrule. Sickness, 
sin, and death must at length quail before Qu S ntagand 
the divine rights of Intelligence; and then p«'*»'K«>w- 
the power of Mind, over the entire functions and organs 
of the human system, will be acknowledged. It is pro- 
verbial that Florence Nightingale, and other philan- 
thropists engaged in humane labors, have been able to 
undergo, without sinking, fatigues and exposures which 

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ordinary people could not endure. The explanation lies 
in the support they derive from divine law, rising above 
the human. The spiritual demand, quelling the ma- 
terial, supplies energy and endurance surpassing all 
other aids, and forestalls the penalty our beliefs would 
attach to our beBt deeds. Let us remember that the 
eternal lav of right, though it can never annul the lav 
which makes sin its own executioner, exempts man from 
all penalties but those due to wrongdoing. 

Unremitting toil, deprivations, exposures, and all un- 
toward conditions, if without tin, can be relieved with- 
Sole mam out suffering. Whatever it is your duty to do, 
of luffenng caa ^ ^ Qnfj yfthonj harm to yourself. If you 
sprain the muscles or wound the flesh, your remedy is 
at hand.' Mind decides whether or not the flesh shall 
be discolored, painful, swollen, and inflamed. 

You say you have not slept well, or have overeaten. 
You are a law unto^yourself. Saying this, and believing 
Our «i«ep % T0U w "' suffer in proportion to your belief 
•nd food. m^ f eBr , Your sufferings are not the penalty 
for having broken a material law, for it was a law of 
mortal mind which you disobeyed. You say, or think, 
because you have partaken of salt fish, that you must 
be thirsty, and you are thirsty accordingly ; while the op- 
posite belief would produce the opposite result. 

Any supposed information, coming from the body or 
from inert matter, as if they were intelligent, is an illn- 
Doubtfoi 8 ' on °f mortal mind, — one of its dreams. 
" Tld ""** Bealize that the evidence of ihe senses is 
not to be accepted in the case of sickness, any more 
than it is in the case of sin. 

Expose the body to certain temperatures, and belief 

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says that you catch cold and have catarrh ; bat no such 
result occurs without mind to demand it and produce it 
While mortals declare that certain states ™,^. 
of the atmosphere produce catarrh, fever, 
rheumatism, or consumption, those effects trill follow, 
— not because of the climate, but on account of the 
belief. The author has healed diseases in too many 
instances, through the action of Truth on the mind, 
and its corresponding effects on the body, not to know 
that what she says is true. 

A blundering despatch, mistakenly announcing the 
death of a friend, occasions the same grief that his 
real death would bring. You think your an- Enuuiia , 
guish is occasioned by your loss. Another *»i» tdl - 
despatch, correcting the mistake, heals that grief, and 
you learn that your suffering was merely the result of 
your belief. Thus it is with all sorrow, sickness, and 
death. You will learn at length that there is no cause 
for grief, and divine Wisdom will then be understood. 
Error, not Truth, produces all the suffering on earth. 

If a Christian Scientist had said, while yon were 
laboring under the influence of this belief, " Your sor- 
row is without cause," you would not have ^^ 
understood bim, although the correctness of 
the assertion might be afterwards proven to you. So 
when our friends pass from our sight, and we lament, 
that lamentation is needless and causeless. We shall 
know this to be true, when we grow into the under- 
standing of Life. 

Because mortal mind is kept active, must it pay the 
penalty in a softened brain? Who dares to say that 
actual Mind can be overworked ? When we reach our 

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limits of mental endurance, we conclude that intellectual 
labor is carried sufficiently far ; but when we realize that 
b^ju^ immortal Mind is ever active, and that spir- 
itual energies cannot wear out, or trespass 
upon God-given powers and resources, we are able to 
rest -in Truth, refreshed by the assurances of immor- 
tality, opposed to mortality. 

Our thinkers do not die early because they faithfully 
perform the natural functions of Being. If printers and 
Bight never authors have the shortest span of earthly ex- 
noBijh.bie. istence, it is not because they occupy most 
important posts and perform the, most vital functions of 
society. That man does not pay the severest penalty 
who does the most good. By holding on to the facts of 
eternal existence, — instead of readirig disquisitions on 
the inconsistent supposition that death comes in obedi- 
ence to the law of life, and that God punishes man for 
doing good, — one cannot suffer as the result of any 
labor of love, but grows stronger because of it. It ia 
a law of so-called mortal mind, not matter, which 
causes all things discordant. 

The history of Christianity furnishes sublime proofs 
of the supporting influence and protecting power be- 
ChriMiu! stowed on man by his heavenly Father, 
hbtory. omnipotent Mind, who gives him faith and 
understanding whereby to defend himself, not only from 
temptation, but from bodily suffering. 

The Christian martyrs were prophets of Christian 
Science. Through the uplifting and consecrating powei 
of divine Truth they obtained a victory over the corpo- 
real senses, a victory which Science alone can explain. 
Stolidity, which is a resisting state of mortal mind. 

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suffers less, only because it knows less of material 

The Apostle John testified to the divine basis of Chris- 
tian Science, when dire inflictions failed to destroy his 
body. Idolaters, believing in more than one mind, had 
" gods many," and thought they could kill the body with 
matter, independently of mind. 

Admit the common hypothesis, that food is what sus- 
tains life, and there follows the necessity for another 
admission, in the opposite direction, — namely, 
that food has power to destroy life, through 
its deficiency or excess, in quality or quantity. This 
is a specimen of the ambiguous character of all material 
health-theories. They are self-contradictory and self- 
destructive, — " a kingdom divided against itself, which 
ia brought to desolation." If food preserves life, it can- 
not destroy it. " 

The fact is, food does not affect the real existence of 
man ; and this becomes self-evident, when we learn that 
God is our Life. Because sin and sickness are , r , , , , 

... . rt i t.» i < . Histen slowly I 

not qualities of Soul, or Life, we have hope in 
immortality ; but it would be foolish to venture beyond 
our present understanding, foolish to stop eating until 
we gain more goodness, and a clearer comprehension of 
the living God. In that perfect day of understanding, 
we shall neither eat to live, nor live to eat. 

If mortals think that food disturbs the harmonious func- 
tions of mind and body, either the food or this thought 
must be dispensed with. Which shall it be? nut«id 
If this decision be not destroyed, it may some di « M t' on - 
day say that they are dying from want of food ; for the 
penalty is thtu coupled with the thought. The less wo 

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know or think about hygiene, the less we are predis 
posed to sickness. Recollect — it is not the body, but 
mortal mind, which reports food as undigested. Matter 
does not inform you of bodily derangements, but mortal 
mind does so ; and this pseudo-mental testimony can be 
destroyed only by the better results of the opposite 

Our dietetic theories first admit that food sustains the 
life of man, and then discuss the certainty that food can 
Scripture till him. This false reasoning is rebuked, in 
rebukes. Scripture, by the metaphors about the fount 
and stream, the tree and its fruit, and the kingdom 
divided against itself. If God has — as prevalent theo- 
ries maintain — instituted laws that food shall support 
human life, He cannot annul these regulations by an 
opposite law, that fpod shall be inimical to existence. 

Materialists contradict their own statements. Their 
belief in such laws, and in penalties for their infraction, 
Ancient > a the aucienfr error that there is fraternity 
eonfaa:oa. between pain and pleasure, good and evil, 
God and Satan. This belief totters to its falling, before 
the battle-axe of Science. 

A cas» of convulsions, produced by indigestion, came 
under my observation. In her belief the woman had 
chole™ chronic liver-complaint, and was then suffer- 
morbn». j n g fojQ a complication of symptoms con- 
nected with this belief. I cured her in a few minutes. 
One instant she spoke despairingly of herself. The next 
minute she said, " My food is all digested, and I should 
like something more to eat." 

We cannot deny that Life is self-sustained ; and we 
should never deny the everlasting harmony of Soul, 

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simply because, to the outward senses, there is seeming 
discord. It is our ignorance of God, the divine Prin- 
ciple, which produces apparent discord, and uitimsw 
the right understanding of Him restores liar- reGuUfl - 
mony. Truth will at length compel us all to exchange 
the pleasures of sense for the joys of Soul. 

When the first symptoms of disease appear, dispute 
the testimony of the senses by Divine Science. Let your 
higher sense of justice destroy the false pro- unnaceuary 
cess of mortal opinions whicli you name law ; fmimiim. 
and then you will not be confined to a sick-room, or laid 
upon a bed of suffering, in payment of the last farthing, 
the last penalty demanded by error. " Agree with thine 
adversary quickly, while thou art in the way with him."* 
Suffer no claim of sin or sickness to grow upon the 
thought, Dismiss it, with an abiding conviction that 
its claims are illegitimate, because you know that Ood 
is no more the author of sickness than He is of sin. 
You have no law of His, to support the necessity cither 
of sin or sickness, but yon have divine authority for 
denying that necessity. 

" Agree to disagree " with approaching symptoms of 
chronic or acute disease, whether cancer, consumption, 
or small-pox. Meet the incipient stages of dis- incipient 
ease with such powerful eloquence as a legis- d" 8 " 9 - 
lator would employ to defeat the passage of an inhuman 
law. Rise, in tho conscious strength of the spirit of 
Truth, to overthrow the plea of matter, or mortal mind, 
arrayed against the supremacy of Spirit. Blot out the 
images of mortal thought, and its beliefs in sickness and 
sin. Then, when thou art delivered to the judgment of 
Truth, the judge will say, " Well done ! " 

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Instead of blind and calm submission to the incipient 
or advanced stages of disease, rise in rebellion against 
Kighteooa them. Banish, the belief that you can pos- 
rebciiion. sijjly entertain a single intruding pain which 
cannot be ruled out by the might of Mind, and thus you 
can prevent its development on the body. No law of 
God hinders this result. It is error to suffer for aught 
but your own sins. God, or Truth, will destroy all other 
supposed suffering ; and real suffering, for your own sins, 
will cease, in proportion as the sifl ceases. 

Justice is the moral signification of law. Injustice 
declares the absence of law. When the body is supposed 
to say, " I am sick," never plead guilty. Since 
matter cannot talk, it must be mortal mind 
which so speaks ; therefore meet the intimation with a 
protest. If you say, " I am Bick," you plead guilty. 
Then your adversary will deliver you to the judge (mor- 
tal mind), and the judge will sentence you. Disease 
has no intelligence to declare itself somethings and 
announce its name. You alone can sentence yourself. 
Therefore make your own terms with sickness ; and be 
just, if not generous, to yourself. 

Mentally contradict every complaint from the body ; 
and rise to the true consciousness of Life as Love, — as 
Con in being all that is pure, and bearing the fruits 
morality. f Spirit. g m j 8 the foundation of sickness, 
and you can master bid through divine Mind ; hence it 
is through divine Mind that you overcome disease. Re- 
member that only while sin remains can it bring forth 
death. You cannot cure a bodily ailment, a moral law 
being broken, unless you repent and forsake the sin, and 
Divine Science will readjust the balance. The only safe 

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course is to take antagonistic grounds against all that is 
opposed to the health and harmony of mind and body. 

The physical affirmation of disease should always be 
met with the mental negation. Whatever mortal mind 
desires to produce on the body, it should ex- Nemra» 
press mentally, and hold fast to this ideal. muAm - 
If you believe in inflamed and weak nerves, you are 
liable to an attack from ihat source. You will call it 
neuralgia, but we call it illusion. If you believe that 
consumption is hereditary in your family, unless Science 
shows you otherwise, you are liable to the development 
of that belief, in the form of what is termed pulmonary 
disease. If you decide climate or atmosphere to be un- 
healthy, it will be so to you. Your decisions will master 
you, whichever direction they take. 

Reverse the case. Stand porter at the door of thought. 
Admitting only such conclusions as you wish realized in 
bodily results, you may control yourself har- jming 
moniously. When the condition is present 0,Bdoor * 
which you say induces disease, whether it be air, exeiv 
cise, heredity, contagion, or accident, then perform your 
office as porter, shutting out these unhealthy thoughts 
and fears. Exclude from mortal mind the offending er- 
rors, and the body cannot suffer therefrom. The issues of 
pain or pleasure must come through mind ; and — like a 
watchman forsaking his post — we admit the intruder, for- 
getting that the divine Mind can guard this entrance. 

The body seems to be self-acting, only because mortal 
mind is ignorant of itself and its own action, and of their 
results, — ignorant that the predisposing, re- vitiated 
mote, and exciting occasion of ail bad effect*, *■•**• 
supposed to arise from climate or accident, is a law of 

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mortal mind, not of matter. Mind is the master ol 
the corporeal senses, and can conquer sickness, jnst as 
it conquers sin. Exercise this authority. Take pos- 
session of your body, and govern its feeling and ac- 
tion. Uise, in the strength of Spirit, to resist all that 
is unlike God. He has made man capable of this, 
and nothing can vitiate the ability and power divinely 

Be firm in your understanding that the divine Mind 
governs, and man should reflect His government. Have 
Tree and no fears that matter can ache, swell, and be 
telegraph, inflamed, from a law of any kind, when it is 
self-evident that matter can have no pain or inflamma- 
tion. Your body would suffer no more from tension 
or wounds than the trunk of a tree which you gash, or 
the electric wire which you stretch, were it not for mor- 
tal mind. 

When Jesus declares that " the light of the body is 

the eye," he certainly means that light depends upon 

Mind, not upon the complex humors, lenses, 

muscles, the iris and pupil, constituting the 

visual organism. 

Man is never sick ; for Mind is not sick, and matter 
cannot be. A false belief is both the tempter and the 
Nore»i tempted, the sin and the sinner, the dis- 

diaeue. eaBe aQ ^ j^ cau8e Jj J 8 we |] fa ^g ^Jm 

in sickness; to be hopeful is still better; but to un- 
derstand that sickness is not real, and that Truth 
can destroy it, is beat of all, for it ip the universal and 
perfect remedy. 

By conceding to discord such great power, a large 
majority of doctors depress mental energy, which is the 

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only real recuperative power. Knowledge that we can 
accomplish the good we hope for, stimulates the system 
to act in the direction which Mind points out. . 
The admission that any bodily condition i 
beyond the control of Mind disarms man, prevents him 
from helping himself, and enthrones matter through er- 
ror. To those struggling with sickness, such admissions 
are discouraging, — as much so as the advice to a man 
who is down in the world, that he should not try to riso 
above his difficulties. 

Experience has proved to the author the fallacy of 
medical systems in general, — that their theories are 
pernicious, and that their denials are better Medical 
than jtheir affirmations. Will you bid a man f,1Uo,< *' 
let evils overcome him, — assuring him that all misfor- 
tunes are from God, against whom mortals should not 
contend ? Will you tell the Bick that their condition is 
hopeless, unless it can be aided by a drug ? Are mate- 
rial means the only refuge from evil chances ? Is there 
no divine permission to conquer error of every kind, with 
Truth and Love ? 

We should remember that Life is God, and that God 
is omnipotent. Not understanding Christian Science, 
the sick usually have little faith in it till they Ailment 
feel its beneficent influence. This shows that '" f " th - 
faith is not the healer in their cases. The sick uncon- 
sciously argue for suffering, instead of against it They 
admit its reality, whereas they should deny it Thej 
should plead in opposition to the testimony of the de- 
ceitful senses, and maintain man's immortality and eter- 
nal harmony. 

Like Jesus, the healer should speak to disease as on« 

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having authority over it, leaving Soul to master the false 
evidences of the corporeal senses, and assert its claims 
. , , over mortality and sickness. The same Prin- 

ciple cures both sin ana sickness. When 
Christianity overcomes faith in Materia mediea, and 
divine faith destroys faith in drugs, and other material 
methods of healing, sickness will disappear. 

Prayers in which God is not asked to heal, but is 
besought to take the patient to Himself, do not benefit 
Aid> id the sick. An ill-tempered or complaining 
uckneu. person should not be a nurse. The nurse 
should be full of cheerfulness, faith, light, — a believer 
in God, Truth. 

It is mental quackery to make disease a reality, hold 
it as something seen and felt, and then attempt its 
Mental oure through Mind. It is no less erroneous 

quackery. ( beiigy,) ; n th e rea i existence of a tumor, a 
cancer, or decayed lungs, while you argue against their 
reality, than it is for your patient to feel these ills in 
physical belief. Such practice fastens disease on the 
patient, and it will reappear in some other more alarm- 
ing form. 

The knowledge that brain-lobes cannot kill a man, or 
affect the functions of mind, would prevent the brain 
from becoming diseased ; though a moral 
no ° sr ' offence is indeed the worst of diseases. One 
should never hold in mind the image of disease, but 
efface all its forms and types in thought, both for one's 
own sake and for the patient's. 

Avoid talking illness to the patient. Make no unne- 
cessary inquiries relative to feelings or disease. Never 
startle with a discouraging remark about recovery, or 

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draw attention to certain symptoms as unfavorable, or 
speak aloud the name of the disease. Never say before- 
hand how much you have to contend with Talking 
in a case, or encourage, in the patient's thought, diM * 9e - 
the expectation of growing worse before . the crisis is 

The refutation of the testimony of material souse is 
no difficult task, in view of its conceded falsity. The 
refutation becomes arduous, not because the sensation 
testimony is true, but only on account of the ™ futed - 
tenacity of belief in its truth, because of the force of 
education, and the overwhelming weight of opinions on 
the wrong side, — all teaching that the body suffers, 
as if matter could have sensation. 

Explain to the sick the power which error exercises 
over their bodies. Give them divine and wholesome un- 
derstanding, wherewith to fight against their H e«ithfn» 
erroneous sense, and so efface the images of «M>i«nation. 
disease from mortal mind Keep distinctly in thought 
that man is the offspring of Soul, not body, — of God, 
not man ; that man is spiritual, not material ; aud that 
soul is not in matter, giving it life and sensation, and 
producing disease. To break the dream of disease, un- 
derstand that sickness is formed by the human mind, 
and not by matter. 

By not perceiving vital metaphysical points, not see- 
ing how mortal mind affects the body, — acting bene- 
ficially or injuriously on health, as well as on Misleading 
the morals and the happiness of mortals,— >» etDOd *- 
we are misled in our methods. We throw the mental 
influence on the wrong side, thereby actually injuring 
those whom we mean to bless. 

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Suffering is no less a mental condition than enjoy- 
ment is. You cause bodily sufferings, and increase 
^^ them, by admitting their reality and continu- 

ance, as directly as you enhance your joys, by 
believing them to be real and continuous. When an 
accident happens, you think, or exclaim, " I am hurt ! " 
Tour thought is more powerful than your words, more 
powerful than the accident itself, to make the injury 

Now reverse the process. Declare you are not hurt, 
and understand the reason why ; and you will find the 
ensuing good effects to be in exact proportion to your 
disbelief in physics, and your fidelity to God, as all 
which the Scriptures have declared Him to be. 

To heal the sick, one must be familiar with the great 
verities of Being. Mortal mind is no more material 
independent '» o up waking hours than it is when it acts, 
mentality. wa ik 8( wea, hears, enjoys, or suffers in a 
dream. Wc can never treat mortal mind and matter 
separately, because they combine as one. Give up the 
belief that mind is, even temporarily, compressed within 
the skull, and you will quickly become more manly or 
womanly, understanding yourselves and your Maker bet- 
ter than before. 

Sometimes Jesus called a disease by name, as when 
ho said to the epileptic boy, " Thou dumb and deaf spirit, 
Naming I charge thee, come out of him, and enter no 
IMUdie8 - more into him." It is added that "the 
spirit [demon] rent him sore and came out of him, and 
he was as one dead," — clear evidence that the malady 
was not material. These instances show the concessions 
which Jesus was willing to make to the popular igno- 

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ranee of spiritual Life-laws. Often he gave no name to 
the distemper he cured. To the Synagogue Ruler's 
daughter, not dead but sleeping, he simply said, " Dam- 
sel, I eay unto thee, Arise ! " To the sufferer with the 
withered hand he only said, " Stretch forth thy hand ! " 
aud it " was restored whole, like as the other." 

Homoeopathic remedies, sometimes not containing a 
particle of medicine, are known to relieve the symptoms 
of disease. What produces the change ? It The ^^^ 
is the faith of mortal mind, which reduces its - &ith - 
own self-inflicted sufferings, and produces a new effect 
upon the body. In like manner destroy the illusion of 
pleasure in intoxication, and the desire for strong drink 
is gone. Appetite resides in mortal mind, not in matter. 

So also faith, co-operating with time and medicine, will 
soothe fear and change belief. Faith removes bodily ail- 
ments for a season ; or else it changes those ills into new 
and more difficult forms of disease, until at length the 
Science of Mind comes to the rescue and works a radical 
cure, and then we understand the mystery. Not only 
does belief seem to bring on disease, but to remove it 
temporarily, or change its location and form. 

You say that certain material combinations produce 
disease; but if the material body causes disease, can 
matter core what matter itself causes ? Mor- CorporeB i 
tal mind prescribes the drug, and administers TOmbin " tl0 ^ 
it. Mortal mind plans the exercise, and puts the body 
through certain motions. No gastric gas accumulates, 
not a secretion or combination can operate, apart from 
the action of mortal thought. 

Mortal mind sends its despatches over its body ; but 
this so-called mind is both the service and message of 

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this telegraphy. Nerves are unable to talk, and matter 
can return no answer to Mind. If Mind is the only 
Automatic actor, how can mechanism be automatic? 
mechanism. Mortal mind perpetuates its own thought. It 
constructs a machine, manages it, and then calls it mate- 
rial. A mill at work, or the action of a water-wheel, 
is but a derivative from primitive, mortal mind. With- 
out this mind the body is devoid of action; and this 
deadness shows where the belief of life was, — namely, 
in mind, not in matter. 

According to Christian Science there is no mortal 
mind out of which to make mortal beliefs, springing 
Mental from illusion. Mortal mind is not an entity, 

atrongth. n j 8 oa \y a {^1^ sense of matter, since matter 
is not sensible. The One Mind contains no mortal 
opinions. All that is real is included in this Mind. 

Our Master asked : " How can one enter into a strong 
man's house and spoil his goods, except he first bind the 
Pamboiic strong man?" In other words: How can 
coEfirmatlon. j nea i j^g j^,^ without beginning with mor- 
tal mind, which directly controls it? When disease 
is once destroyed in mind, the fear of it is gone, and 
therefore it is thoroughly cured. Mortal error is " the 
strong man," which must be held in subjection before 
its influence upon health and morals can be touched. 
This error conquered, we can despoil "the strong 
man" of his goods, — namely, sin and disease. 

Mortals obtain the harmony of health, only as they 
forsake discord, acknowledge the supremacy of Mind, 
iTncomcioni m & abandon their material beliefs. Eradi- 
thought-™!, cate the image of disease from the perturbed 
thought, before it has taken tangible shape in conscious 

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thought, aliat the body, and you prevent its develop- 
ment and heredity. This task becomes easy, if you 
understand that every disease is an error, and has no 
character or type, except what mortal mind assigns 
to it. By lifting the mind above error, or disease, aud 
contending persistently against it, you destroy it. 

When we remove disease by addressing the mortal 
mind, giving no heed to the body, we prove that mortal 
mind creates the suffering. Mortal mind 
rules all that is mortal. We Bee in the 
body the images of this mind, even as, in optics, we see 
painted on the retina the image which becomes visible 
to the senses. The action of mortal mind needs to be 
controlled by the divine Mind, to bring out the harmony 
of Being. Without this control there is discord, — 
manifest as sin, sickness, and death. 

The Scriptures plainly declare the baneful influence of 
mortal mind on the body. Even our Master felt it. It 

is recorded that in certain localities he did not , ,, 

. Inilde enemy, 

many mighty works, " because of their unbe- 
lief" in Truth. If mortal mind is its own enemy, and 
works against itself, it does little in the right direction, 
and much in the wrong. Cherishing evil passions and 
malicious purposes, this mind is not a healer, but engen- 
ders disease and death. 

If faith in the Truth of Being, which you impart men- 
tally, while destroying error, causes chemicalization (as 
when an alkali is destroying an acid), it is be- Alkali 
cause one most neutralize the other, for the * Dd * di 
purpose of forming a higher combination. This fer- 
mentation should not aggravate the disease, but should 
be as painless to man as to a fluid ; since matter has 

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do sensation, and mortal mind only feels and sees 

What I term chemicalization is the upheaval produced 
when immortal Truth is destroying erroneous mortal be- 
lief. Mental chemicalization brings sin and sickness to 
the surface, as in a fermenting fluid, allowing impurities 
to pass away. 

The only effect produced by medicine is dependent 
upon mental action. If the mind were parted from the 
Hedidne body, could you produce any effect upon the 
and bnio. brain by applying the drug thereto ? Would 
the drug restore will and intelligence to cerebrum and 
cerebellum ? 

Until the advancing age admits the efficacy and su- 
premacy of Mind, it is better to leave the adjustment of 
broken bones and dislocations to the fingers ' 
of a surgeon, while you confine yourself 
chiefly to mental reconstruction, and the prevention of 
inflammation or protracted confinement. Christian Sci- 
ence is always the most skilful surgeon, but surgery 
is the branch of its healing which will be last demon- 
strated. However, it is but just to say that the author 
has already in her possession well-authenticated records 
of the cure, by herself and her students, through mental 
surgery alone, of dislocated joints and spinal vertebra). 

The time approaches when mortal mind will forsake 
its corporeal, structural, and material basis, when iraraor- 
Pem tir» ta * **' na ' &a ^ it8 formations, will be appre- 
hended in Science, and material beliefs will 
not interfere with spiritual facts. Man is indestructi- 
ble and eternal. Some time it will be learned that mind 
constructs the body, and with its own materials. Hence 

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no breakage or dislocation can really occur. You say 
that accidents, injuries, and disease kill man ; but this 
is not true. The life of the man is Mind. The material 
body manifests only what mortal mind admits, whether 
it be a broken bone, disease, or sin. ' 

We Bay that one mortal mind can influence another, 
and thereby affect the body ; but we rarely remember 
that we govern our own bodies. The social The evil oi 
error of mesmerism — or hypnotism, to use nwrawri,m ' 
the recent term — illustrates the fact just stated. The 
operator makes his subjects believe they cannot act vol- 
nntarily and handle themselves as they are accustomed to; 
and they may yield to this influence unless their belief is 
better instructed and emancipated by understanding. 
Hence the proof that hypnotism is not scientific. Science 
cannot produce both disorder and order. Here inaction 
is proven to be a belief without an adequate cause. 

So the sick, through belief, have induced their own 
stiff joints and cramped muscles. The great difference 
between a wrong intention and a mistake in Hypnotinn 
practice is that one should and does cause the 0VBr """• 
perpetrator to suffer, and the other carefully instructs 
him. In the one case it is understood that the deformity 
or disease is a mental illusion ; while in the other, it is 
believed that the misfortune is a material effect. Mor- 
tal mind is employed to remove the illusion in one case, 
hot matter is appealed to in the other. Really, both have 
their origin in mortal mind, and are healed by immortal 

You command the situation if you understand that 
mortal existence is a state of self-deception, and not the 
Truth of Being. Mortal mind is constantly producing 

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on mortal body the results of false opinions ; and it will 

continue to do so, until mortal error is deprived of its 

imaginary powers by Truth, which sweeps 

Gouamer. . , - . i -n • m. 

away the gossamer web of mortal illusion. 1 he 
most Christian state is one of rectitude and understand- 
ing, and this iB best adapted for healing the sick. Never 
conjure up some new discovery from the dark forebod- 
ings, and then acquaint your patient with it. 

If mortal mind produces disease, immortal Mind can 
remove this dis-ease. Mortal mind determines the na- 
Di«e«e- ture °* a oaae '> and the practitioner improves 
production. or injures the case, in proportion to the Truth 
or error which influences his conclusions. The mental 
conception and development of disease are not under- 
stood by the patient; but the physician should be fa- 
miliar with mental action and its effect, in order to judge 
the case according to Christian Science. 

If a man is an inebriate, a slave to tobacco, or the 
special servant of any one of the myriad forms of sin, 
meet and destroy those errors with the Truth 
of Being, — by exhibiting, to the wrong-doer, 
the suffering that his submission to such habits brings, 
and convincing him that there is no real pleasure in false 
appetites. A corrupt mind is manifested in a corrupt 
body. Lust, malice, and all sorts of evil, are diseased 
beliefs, and you can only destroy them by destroying 
the wicked motives which produce them. If the evil 
is over in the repentant mortal mind, while its effects 
still remain on the individual, you can remove this dis- 
order only as God's law is fulfilled, and reformation 
cancels the crime. 
The Temperance reform, felt all over our land, results 



from Metaphysical Healing, that cuts down every tree 
which brings not forth good fruit. This conviction, that 
there is no real pleasure in sin, is one of the 
most important points in the theology of 
Christian Science. Arouse the sinner to this new and 
true view of aiu, show him that sin confers no pleasure ; 
and this knowledge strengthens his maral courage, and 
increases the ability to master evil and to love Good. 

Healing the sick and reforming the sinner are one 
and the same thing in Christian Science. Both cures 
require the same method, and are inseparable 
in Truth. Lust, hatred, and dishonesty make 
a man sick; and neither medicine nor Mind can help 
him permanently, even in body, unless they make him 
better morally, and so deliver him from his destroyers. 
Mortal body and mind are one. The heat of hatred, 
inflaming brutal propensities, the indulgence of evil 
motives and aims, will make any man (who is above 
the very lowest type of manhood) a hopeless sufferer. 
They consume the body with the fires of Hell. 

Christian Science commands man to master these pro- 
pensities, — to hold hatred in abeyance with kindness, 
to conquer revenge with charity, and to over- 
come deceit with honesty. Choke these errors 
in their early stages, if you would not cherish an army 
of conspirators against health, happiness, and success. 
They will deliver yon to the judge, the arbiter of Truth 
against error. The judge will deliver you to the officer 
(justice), and the law's sentence will be executed upon 
mortal mind and body. Both will be manacled until 
the last farthing is paid, — until you have balanced 
your account with God. " Whatsoever a man soweth, 

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that shall he also reap." This is Bin's necessity, — to 
destroy itself, and so yield at last to the government 
of God, wherein is no power to sin. 

You had better be exposed to every plague on earth, 
than endure the cumulative effects of a guilty con- 
cumniative science. The abiding consciousness of wrong- 
ttpenwaoB. doing ^ nda to destroy the ability to do right 
If sin ia not regretted, and is not lessening, then it is 
hastening on to physical and moral self-destruction. 
You are conquered by the moral penalties you incur, 
or by the ills you bring. The paina of sense are less 
harmful than its pleasures. Belief in material suffering 
causes mortal mind to retreat from its own error, to flee 
from body to Spirit, and appeal to divine sources outside 
of itself. 

The Bible contains the recipe for all healing. " The 
leaves of the tree were for the healing of the nations." 
The ie«v<» Sin and sickness are both healed on the same 
of beiling. p r i nc ipl e . The tree is typical of Divine 
Principle, which is equal to every necessity and emer- 
gency.offering full salvation from sin, sickness, and death. 
Sin will submit to Christian Science when, in place of 
creeds and professions, the divine Principle of Being is 
understood and demonstrated, healing mortal mind. 

The Science of Being unveils the errors of sense ; and 
spiritual perception, aided by Science, reaches Truth. 
sickneu Then error disappears. Sin and sickness will 
tai " in - abate, and seem less real, as we approach the 
scientific period, which rebukes mortal sense, when we 
shall no more fall into sickness than into sin. The 
moral man has no fear of committing a murder, and he 
should be as strong on the question of disease. 

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Resist evil — error, of whatever sort — and it will flee 
from yoa. Error is opposed to Life. We can, and ul- 
timately shall, so rise as to avail ourselves of 
the supremacy of Truth over error, Life over 
death, and Good over evil, in every direction ; and this 
growth will go on until we no more fear that we shall 
be sick and die, than that we shall steal, murder, or 
commit suicide. Sickness, as well as sin, involves 
weakness, temptation, and fall, — a loss of control 
over the body. 

The depraved appetite for alcoholic drinks, tobacco, 
tea, coffee, opium, is destroyed only by the mastery of 
Mind over body. This normal control is Moriiid 
gained through divine strength and under- cnria e- 
standing. There is no enjoyment in getting drunk, in 
becoming a fool or an object of loathing ; but there is a 
wry sharp remembrance of it, a suffering inconceivably 
terrible to man's self-respect. Puffing the obnoxious 
fumes of tobacco, or chewing a leaf naturally attractive 
to no animal except a loathsome worm, is at least 

Man's enslavement to the most relentless masters — 
passion, appetite, and hatred — is conquered only by a 
mighty struggle. Every hour of delay makes p^^ 
the struggle more severe. If man is not vic- 
torious over them, they crush out happiness, health, and 
manhood. Here Christian Science is the sovereign pan- 
acea, giving strength to the weakness of mortal mind, — 
strength from the immortal and omnipotent Mind, — and 
lifting humanity above itself, into purer desires, even 
into spiritual power and good-will to man. 

Let the slave of wrong desire learn the lessons oi 

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Christian Science, and he will get the better of that de- 
sire, and ascend a degree in the scale of health, happi- 
ness, and existence. 

If delusion says, " I have lost my memory," contradict 
it No faculty is lost. In Science, all Being is spiritual, 
• perfect, harmonious in every action. Let the 
perfect model be present in your thoughts, 
instead of its demoralized opposite. This spiritualiza- 
tion of thought lets in the light, and brings Mind, not 
matter, Life, not death, into the world. 

There are many species of insanity. All sin is insanity 
in different degrees. Sin is only spared from this classi- 
sin > fonn fication, because its method of madness is in 
of intuit?, consonance with common mortal belief. Ev- 
ery sort of sickness is a degree of insanity ; that is, sick- 
ncss is always hallucination. This view is not altered 
by the fact that it is not acknowledged or discovered to 
be so by those affected by it. 

There is a universal insanity, which mistakes fable for 
fact throughout the entire round of the material senses ; 
but this general craze cannot, in a spiritual diagnosis, 
shield the individual case from the special name of in- 
sanity. Those unfortunate people who are committed 
to insane asylums are only so many well-defined 
instances of the baneful effects of illusion on mortal 
minds and bodies. 

The supposition that we can correct insanity by the 
use of purgatives and narcotics is in itself a mild species 
Drags and of insanity. Can drugs go of their own ac- 
brain-ioW. C0T( j jj, jjj e b ra ju ( and so destroy the in- 
flammation of its disordered functions, — thus reaching 
mortal mind through matter? Truth does not distribute 

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drugs through the blood, and thence derive a supposed 
effect on intelligence and sentiment. A dislocation of 
the tarsal joint would produce insanity as perceptible as 
that produced by congestion of the brain, were it not 
that mortal mind thinks this joint lees intimately con- 
nected with the mind than is the brain. Reverse this 
belief, and the results would be perceptibly different. 

The unconscious thought, in the corporeal substratum 
of mortal mind, produces nothing; and that condition of 
the body which we call sensation, is errone- su^raum 
ous ; but mortal mind is ignorant of itself, — of the mini - 
ignorant of the errors it includes, and of their effects 
upon the body. Intelligent matter is an impossibility. 
You may say : " But if disease obtains in matter, why 
do you insist that disease is formed by mortal mind, and 
not by matter ? " Mortal mind and body combine as one, 
and the nearer matter approaches its final statement, as 
animate error, — called mind, nerves, brain, — the more 
prolific does it become in sin and disease-beliefs. 

Unconscious mortal mind, alias matter, cannot dictate 
terms to conscious mind, or Bay, " I am sick." The be- 
lief that the unconscious substratum of mortal Dictation 
mind, termed the body, suffers and reports ° error ' 
disease, independently of this conscious mind, is the 
error which prevents mortal man from knowing how to 
govern his body. 

The conscious mortal mind is superior to its uncon- 
scious substratum, matter, and the stronger never yields 
to the weaker, except through fear or choice. 
The animate stratum of mortal mind should 
govern the inanimate material substratum. Man is 
perfect and immortal; and the mortal and imperfect 

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" children of men " are but poor counterfeits, to be laid 
aside for the pure reality. This mortal is put away, 
and the reality of existence is attained, no faster than 
we realize the great end of man, and seek a higher 
model for ourselves. 

We hare no right to say that life depends on matter 
now, but will not depend on it after death. We cannot 
Deith's spend our days here in ignorance of the 

derecu. Science of Life, and expect to find beyond 
the grave a reward for this ignorance and sloth. Death 
will not make us harmonious and immortal, as a recom- 
pense for unfaithfulness. If we give no earthly heed to 
the Life which is spiritual and eternal, we shall not be 
ready for it hereafter. 

" This is Life eternal," Bays Jesus, — is, not shall be ; 
and then he defines everlasting Life as a present knowl- 
Lifeetermd ed g e °' n ' 8 Father and himself, — " that they 
«ndprea«nt. might know Thee, the only true God, and 
Jesus Christ, whom Thou hast Bent." The Scriptures 
say, " Man shall not live by bread alone, but by every 
word that proceedeth out of the mouth o£ God," — 
showing clearly that Truth is the Life of man ; bnt the 
world objects to making this teaching practical. 

Every trial of our faith in God makes us stronger. 
The more difficult seems the material condition to be 
Fearim overcome by Spirit, the stronger should be 
outcast. our faifa an( ] t) ie p Urer ur love. The Apos- 

tle John says : " There is no fear in Love, but perfect 
Love casteth out fear. ... He that feareth is not made 
perfect in Love." Here is a definite and inspired proc- 
lamation of Christian Science. 



Mental Treatment Illustrated. 

The Science of mental practice is susceptible of no 
misuse. If an abuse appears, this is not from Truth or 
Christian Science, but from error. If mental uinue 
practice is used for any purpose but healing ■"* itaIm 
morally and physically, its power will diminish, until the 
practitioner's healing ability is wholly lost. Christian 
Scientific practice begins with the keynote of harmony, 
" Be not afraid ! " Said Job : " The thing which I 
greatly feared has come upon me." 

Let the author allude to a phenomenon which she 
discovered in 1867. If you mentally and silently call 
the disease by name, as you argue against it, Naming 
as a general rule the body will respond more dl9£ * M *- 
quickly, — just as a person replies more readily when 
his name is spoken ; but this is because you are not 
perfectly attuned to Divine Science, and need the argu- 
ments of Truth for reminders. To let Spirit, through 
the power of divine Love, bear witness, without argu- 
ments, to the healing Truth, is the more excellent way. 

It is recorded that once Jesus asked the name of a 
disease, — a disease moderns would call dementia. The 
demon, or evil, replied that his name was Le- 
gion. Thereupon Jesus cast out the evil ; and 
the insane man was changed, and straightway became 
whole. The Scripture seems to import that Jesus caused 
the evil to be self-destroyed. 

The efficient cause and foundation of all sickness is 
error, arising either from ignorance or sin. It is always 
a false sense entertained, not resisted, which induce) 

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disease, — an image of thought externalized. The mental 
Fwr is ths state is called a material state ; and whatever 
foundation. ; 9 c h er ished in mortal mind as the physical 
condition 1b imaged forth on the body. 

Always begin your treatment by allaying the fear 
of patients. Silently reassure the patient as to his ex- 
Unspoken emption from disease and danger. Watch 
pieadmg. the result of this simple rule of Christian 
Science, and you will find that it alleviates the symp- 
toms of every disease. If you succeed in wholly re- 
moving the fear, your patient is healed. The great fact 
that God wisely governs all, never punishing aught but 
sin, is your standpoint, whence to advance and destroy 
the human fear of sickness. Plead the case in Science 
and for Truth, mentally and silently. You may vary 
the arguments, to meet the peculiar or general symp- 
toms of the case you treat ; but be thoroughly persuaded 
in your own mind, and you will finally be the winner. 

You may call the disease by name when you mentally 
deny it ; but by naming it audibly, you are liable to 
Danger fr«m ' m P reBB it upon the thought. The silence 
■ndibitneH. f christian Science and Love is eloquent. 
It is powerful to unclasp the hold of disease, and re- 
duce its cause to nothingness. 

To prevent disease or to cure it mentally, let Spirit 
destroy this dream of sense. If you wish to heal by 
tan-. argument, find the type of the ailment, get 
its name, and array your mental plea against 
the physical. Argue with the patient (mentally, not 
audibly) that he has no disease, and conform the argu- 
ment to the evidence. Mentally insist that health is 
the everlasting fact, and sickness the temporal falsity* 

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Then realize the presence of health, and the corporeal 
senses will respond, " So be it ! " 

If the case is that of a young child or an infant, it 
needs to be met mainly through the parent's thought, 
silently or audibly, on the basis of Christian IdftnU 
Science. The Scientist knows there can be 
no hereditary disease, since matter cannot transmit good 
or evil intelligence to man, and Mind produces no pain 
in matter. The act of yielding one's thoughts to the 
undue contemplation of physical wants induces those 
very desires. A single requirement, beyond what is 
necessary to meet the simplest needs of the babe, is 
hurtful. Mind regulates the condition of the stomach, 
bowels, food, and temperature of children and men, and 
matter does not. The views of parents and other people 
on these subjects produce their good or bad results in 
the health of children. 

The daily ablutions of an infant are no more natu- 
ral or necessary, than would be the process of taking 
a fish out of water every day, and covering 
it with dirt, in order to make it thrive more 
vigorously thereafter in its native element. " Cleanli- 
ness is next to godliness ; *' but washing should be only 
for the purpose of keeping the body clean, and this can 
be effected without scrubbing the whole surface daily. 
Water is not the natural habitat of humanity. 

Giving drugs to infants, noticing every symptom of 
flatulency, and constantly directing the mind to such 
signs, — that mind being laden with illusions j n „ n n B 
about disease, health-laws, and death, — these ■B""** 
actions convey mental images to children's bodies, and 
often stamp them there, making it probable, at any 



time, that such ills ma; be reproduced in the very ail- 
ments feared. A child can have worms, if you say so, 
— or any other malady, timorously holden in the beliefs 
of those about him, relative to his body. Thus are laid 
the foundations of the belief in disease and death, and 
children are educated into discord. 

The treatment of insanity is especially interesting. 
However obstinate the case, it yields more naturally 
than most diseases to the salutary action of 
men Truth, which counteracts error. The leading 
arguments to be used in curing insanity are the same as 
in other diseases : namely, the impossibility that matter 
should control mind, or suffer ; the need of mortal mind 
to be guided by Truth ; the fact that Christ is Truth, 
and Truth can establish a healthy state, and destroy all 
error, whether that error be called physical or mental, 
dementia or dysentery. 

To fix Truth steadfastly in your patients' thoughts, 
explain Christian Science to them ; but not too soon, — 
not until your patients are prepared for it, — 
lest you array the sick against their own 
interests, by troubling and perplexing thought. The 
Mind-healer's argument rests on the Christianly Sci- 
entific basis of Being. The Scripture declares that 
" God [Good] is all, and there is none beside Him." 
Even so, harmony is universal, and discord is unreal. 
Christian Science declares that Mind is Substance, but 
that matter neither feels, suffers, nor enjoys. Hold 
these points strongly in view. Keep in mind the veri- 
ties of Being, — that man is the image and likeness 
of God, in whom all Being is painless and permanent. 
Remember that man's perfection is real and unim- 

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peaohable, whereas imperfection is blameworthy and 

Matter cannot be inflamed. Inflammation is an ex- 
cited stage of mortal mind that is not normal. Immor- 
tal Mind is the only cause, therefore disease is , . 

-, i i mr • • Innimmition. 

not a cause or effect. And Mind in every 

case is the eternal God, Good. Sin, disease and death 
have no foundations in Truth. Inflammation as a mor- 
tal belief quickens or impedes the action of the system, 
because thought moves thus and leaps or halts when it 
contemplates unpleasant things, or when the individual 
comes upon some object which he dreads. Inflammation 
never appears in a part which mortal thought does not 
reach. That is why opiates relieve it. They calm the 
thought by inducing stupefaction, — by resorting to error 
instead of Truth. Opiates do not remove the pain, in 
any proper sense of the word. They only render mortal 
mind temporarily less fearful. 

Note how thought makes the face pallid. It either 
retards the circulation or quickens it, causing a pale 
cheek or a flushed. Even so it increases or i„a ueT1C0 
diminishes the secretions, the breathing, the ° f "Tr- 
action of the bowels, the action of the heart. The muscles, 
moving quickly or slowly, impelled or palsied by thought, 
represent the action of all the organs of the human sys- 
tem, including brain and viscera. To remove the error 
producing disorder, you must instruct mortal mind with 
immortal Truth. 

Etherization will apparently cause the body to disap. 
pear. Before the thoughts are fully at rest, the limbs 
will vanish from consciousness. Nay, the _.. . „ 

, Etherization. 

whole frame will sink from sight, along with 
surrounding objects, leaving the pain standing forth as 

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distinctly as a mountain-peak, as if it were a separate 
bodily member. At last the agony also vanishes. This 
process shows the pain to be in the mind ; for the in- 
flammation is not suppressed ; and the belief of pain 
will presently return, unless the mental image, occasion- 
ing it, be removed by divine Mind, the Truth of Being. 

A hypodermic injection of morphine is administered 
to a patient, and in twenty minutes the sufferer is qui- 
Sedgtiva etly asleep. To him there is no longer any 
injection*. pain. Yet any physician — allopathic, homoe- 
opathic, botanic, eclectic — will tell you that the trouble- 
some material cause is unremoved, and that in a few 
hours, when the soporific influence of the opium is ex* 
hausted, the patient will find himself in the same pain, 
unless the belief which occasions the pain has mean- 
while disappeared. Where is the pain while the patient 

The material body, which you call me, is mortal mind ; 
and this mind is material in its sensation, even as the 
. body is material, which has originated from 

this material sense, and been developed ac- 
cording to it. This materialism of parent and child is 
only in mortal mind, as the dead body proves ; for when 
the law of this mind has doomed it to decay, that body 
is no longer the parent, even in appearance. 

The sick know nothing of the mental process by which 
they are depleted, and next to nothing of the metaphysi- 
Depletion ca ' method* by which they can be healed. If 
with thought t ne y ask about their disease, tell them only 
what is best for them to know. Assure them that they 
think too much about their ailments, and have already 
heard too much on that subject. Turn their thought*. 

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away from their bodies to higher objects. Teach them 
that their bodies are sustained by Spirit, not matter, 
and they will find rest in God, divine Love, more than 
in oblivions sleep. 

Give sick people credit for sometimes knowing more 
than their doctors. Always support their trust in the 
power of Mind to sustain the body. Never Helpful en- 
tell the sick they have more courage than courage""" 1 * 
strength. Tell them, rather, that their strength is 
in proportion to their courage. If you make them 
realize this great truism, there will be no reaction 
from over-exertion, or from excited conditions. Main- 
tain the facts of Christian Science : that Mind is God, 
and therefore cannot be sick ; that what is termed mat- 
ter cannot be sick ; that all causation is Spirit, acting 
through spiritual law. Then hold your ground with the 
unshaken understanding of Truth and Love, and you 
will win. When you silence the witness against your 
plea, you destroy the evidence, for the disease disappears. 
The evidence before the corporeal senses is not the 
Science of the immortal man. 

To the Christian Science healer, sickness is a dream, 
from which the patient needs to be awakened. Dis- 
ease should not appear real to the physician, Hfdieal 
since it is demonstrable that the way to cure «u«i«*- 
the patient is to make disease unreal to him. To do 
this, the physician must understand the unreality of 

Explain audibly to your patients (as booh as they can 
bear it) the utter control which Mind holds „ , ,„ 

' Unlolalngi. 

over the body. Show them how mortal mind 

seems to induce disease by certain fears and false 



conclusions, and how divine Hind can care by opposite 
thoughts. Give them an underlying understanding to 
support them, and shield them against the baneful ef- 
fects of their own beliefs. Show them that the conquest 
over sickness, as well as over sin, depends on mentally 
destroying all belief in these errors. 

Stick to the Truth of Being, in contradistinction to 
the error that life, substance, or intelligence can be in 
Christian matter. Plead with an honest conviction of 
pleading. Truth, and a clear perception of the unchang- 
ing, unerring, and certain effect of Divine Science. Then, 
if your Christianity is half equal to the virtue of your 
plea, you will heal the Bick. 

It must be clear to you that sickness is no more the 
reality of Being than Bin is. This mortal dream of 
Reaiitv and sickness, sin, and death should cease through 
repudiation, christian Science. Then one disease would 
be as readily destroyed as another. Whatever the 
belief is, if arguments are used to destroy it, that 
belief must be repudiated ; and the negation must ex- 
tend to the supposed disease, and to whatever decides 
its type and symptoms. Truth is affirmative, and con* 
fers harmony. All metaphysical logic is inspired by 
this simple rule of Truth, which governs all reality. 
By the truthful arguments you employ, and especially 
by the spirit of Truth and Love you entertain, you will 
heal the sick. 

Include moral as well as physical belief in your ef- 
forts to destroy error. Cast out all manner of evil. 
" Preach the Gospel to every nation." Speak 
the Truth to every form of error. Tumors, 
ulcers, tubercles, inflammation, pain, deformed spines, 

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are all dream-shadows, dark images of mortal thought, 
which will flee before the light. 

A moral question may hinder the recovery of the sick. 
Lurking error, envy, revenge, and malice will perpetu- 
ate, or even create disease. Errors of all sorts tend in 
this direction. Your true course is to destroy the foe, 
and leave the field to God, Life, Truth, and Love, re- 
membering that God and His ideas alone are real and 

If, from any cause, your patient suffers a relapse, meet 
the cause mentally and courageously, knowing that there 
can be no reaction in Truth. Neither disease 
itself nor fear has the power to cause disease 
to relapse. Disease has no intelligence wherewith to 
move itself about, or to change itself from one form to 
another. Meet every adverse circumstance as its mas- 
ter. Observe mind, instead of body, lest aught unfit for 
development should enter it. Think less of material 
conditions, and more of spiritual. 

Hind produces all action. If the action proceeds from 
Truth, from immortal Mind, there is harmony ; but 
mortal mind is liable to any phase of belief, n,, phUM 
A relapse cannot in reality come from other "' d " eMe - 
minds, for there is but one Mind. It may cqjne from 
yourself, because you are not bringing out, in your deeds, 
the divine Principle of metaphysics, but departing from 
its rules. To succeed in healing, you must conquer 
your own beliefs and fears, as well as those of your pa- 
tients, and you must rise daily into higher and holier 
consciousness. , 

Instruct the sick that they are not helpless vic- 
tims ; for, if they will only learn how, they can resist 

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disease and ward it off, just as positively as tliey can 
the temptation to sin. This fact of Christian Science 
should be explained to invalids when they 
are in a fit mood to receive it, — when they 
will not array themselves against it, but are ready to 
become receptive of the new idea. This fact reassures 
depressed mortal mind. It imparts a healthy stimulus 
to the body, and regulates the system. It increases or 
diminishes the action, as the case may require, better 
than any drug, alterative, or tonic. 

Mind ib the natural stimulus of the body ; but mortal 
belief, taken at its best, is not promotive of health 
m . or happiness. Tell the sick that they can 

meet sickness fearlessly, if they only realize 
their mental power over every physical action and 

If it becomes necessary to startle mortal mind, in or- 
der to break its dream of suffering, vehemently tell 
Patient y our patient that he must awake. Turn his 

••"•W. gaue from the false evidence of the senses, to 
the harmonious facts of Soul and immortal Being. Tell 
him that he suffers only as the insane suffer, from a 
mere belief. The only difference is, that insanity im- 
plies belief in a diseased brain, while physical ailments 
(so called) arise from belief that some other portions of 
the body are deranged. Derangement, or ditarrange* 
ment, is a word which conveys the true definition of hu- 
man belief in ill-health, — disturbed harmony. Should 
you thus startle the mind, in order to remove its beliefs, 
afterwards make known to the patient your motive 
for this shock, showing him that it was to facilitate 

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If a crisis occurs in your treatment, you must treat 
the patient less for the disease, and more for the mental 
fermentation, and subdue the symptoms, by . . 
removing the belief that this chemicalization 
produces pain. Insist vehemently on the great fact 
which covers the whole ground, — namely, God is all, 
that there is none beside Him. When the supposed 
suffering is gone from mortal mind, there can be no 
pain ; and when the fear is destroyed, the inflammation 
will subside. Calm the fear and confusion induced by 
chemicalization, which is the alterative effect produced 
by Truth on error ; and sometimes explain the symptoms 
and their cause to the patient. 

It is no more Christian!}" Scientific to see disease than 
it is to experience it. If you would destroy the sense of 
disease, you should not build it up by wishing viai™ and . 
to see the forms it assumes, or by applying a P° rTen,l0n - 
single material epplication for its relief. The perversion 
of Mind-Science is like asserting that the products of 
eight multiplied by five, and of seven by ten, are both 
forty, and that their combined sum is fifty, and then 
calling the process mathematical. Wiser than his per- 
secutors, Jesus said : " If I by Beelzebub cast out devils, 
by whom do your children cast them out ?" 

If the reader of this book observes a great stir through- 
out the whole system, and certain moral and physical 
symptoms seem aggravated, these indications Effect of 
are favorable. Continue to read, and the book thia book - 
will become the physician, allaying the tremor which 
Truth often brings to error when destroying it. 

Patients unfamiliar with the cause of this commotion, 
and ignorant that it is a favorable omen, may be alarmed- 



If such be the case, explain to them the law of this 
action. As when an acid and alkali meet and ferment, 
Commotion in bringing out a third condition, so mental and 
reconBtrnction. mora ] fermentation change the material base 
of man, giving more spirituality to mortal sense, and 
causing it to depend less on material evidence. The 
changes which go on in mortal mind serve to reconstruct 
the body. Thus Christian Science, by the alchemy of 
Spirit, neutralizes disease. 

Let us suppose two parallel cases of bone-disease, both 
similarly produced, and attended with the same symp- 
Bone-heiiing toms. A surgeon is employed in one case, and 
by > U rgerj-. a Christian Scientist in the other. The sur- 
geon, believing that matter forms its own conditions, and 
renders them fatal at certain points, entertains fears and 
doubts as to the ultimation of the injury. Not holding 
the reins of government in his own hands, he believes 
that something stronger than Hind — namely, matter — 
governB the case. His treatment is therefore tentative. 
This mental state invites defeat. The belief that he has 
met his master in matter, and may not be able to mend 
the bone, increases hia fear ; yet neither should be com- 
municated to the patient, either verbally or otherwise, 
for thus the tendency towards a favorable result is 
.greatly diminished. Remember that the unexpressed 
belief oftentimes affects the sensitive patient more 
strongly than the expressed belief. 

The Christian Scientist, understanding that all is 
Mind, commences with mental causation, the Truth of 
8cientiflo Being, to destroy the error. This corrective 
corrective. j fl an alterative, reaching to every part of 
the human system. According to Scripture, it searches 

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" the bones and marrow," and it restores the harmony 
of man. 

The matter-phyBieian deals with matter, as both his 
foe and his remedy. He regards the ailment as weak- 
ened or strengthened, according to the evi- cmiogwitfa 
dence this foe presents. The Scientist— <"&«"«.. 
making Mind his basis of operation, irrespective of 
matter, and regarding the Truth and harmony of Being 
as superior to its error and discord — has rendered him- 
self strong, instead of weak, to cope with the case; and 
he proportionately strengthens his patient with the stim- 
ulus of courage and conscious power. Both courage and 
consciousness are now at work in the economy of Be- 
ing, — according to the law of Mind, which ultimately 
asserts its absolute supremacy. 

Ossification, or any unusual condition of the body, is 
as directly the action of mortal error as insanity. Bones 
hare only the substantiality of thought which p,,™^,, an a 
.formed them. They are only an appearance, malformation. 
a subjective state 'of mortal mind. The so-called sub- 
stance of bone is formed first by the parent's mind, 
through self-division. Soon the child becomes a sepa- 
rate, individualized mortal mind, that takes possession 
of itself and its own bones. 

Accidents are unknown to God, or immortal Mind, 
and we must leave the mortal basis of belief, and unite 
with the one Mind, in order to change this 
notion of chance to the proper sense of God's 
unerring direction, and bring out harmony. Under 
Providence there can be no accident, since there is no 
room for imperfection in perfection. 

In medical practice objections would be raised if one 



doctor should administer a drug to counteract the work- 
ing of a remedy prescribed by another. It is equally 
Opposing important, in metaphysical practice, that the 
mentality, minds which surround your patient should 
not act against your influence, by continually expressing 
such opinions as may alarm or discourage, — either by 
giving antagonistic advice, or through unspoken thoughts 
resting on your patient. While it is certain that Mind 
can remove any obstacle, you yet need the ear of your 
auditor. It is more difficult to make yourself heard men- 
tally when others are thinking about your patients, or 
conversing with them. Therefore you should seek to be 
alone with God and the sick, while treating the cases 
confided to your care- 
To prevent or cure scrofula, and other so-called he- 
reditary diseases, you must destroy the belief in these ills, 
and the faith in the possibility of their trans- 
mission. The patient may tell you that he 
has a humor in the blood, a scrofulous diathesis. Hie 
parents, or some of his progenitors 'farther back, have 
so believed before him. Mortal mind, not matter, 
induces this conclusion and its results. You will have 
humors, just as long as you believe them either to be 
safety-valves or to be ineradicable. 

If the case to be mentally treated is consumption, take 

up the leading points included (according to belief) in 

this disease. Show that it is not inherited ; 


that inflammation, tubercles, hemorrhage, and 
decomposition are beliefs, images of mortal thoughts, 
superimposed upon the body; that they are not the 
Truth of man ; that they should be treated as error, and 
put out of thought Then these ills will disappear. 

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If the lungs are disappearing, this is but one of the 
beliefs of mortal mind. Mortal man will be less mortal, 
when he learns that lungs never sustained ^„ ] u 
existence, and can never destroy God, who is refotme £ 
oar' Life. When this is understood, mankind will be. 
more godlike. What if the lungs are ulcerated ? God 
is more to a man than his lungs ; and the less we ac- 
knowledge matter or its laws, the more immortality wc 
possess. Consciousness constructs a better body, when 
it has conquered our faith in matter. Correct material 
belief by spiritual understanding, and Spirit will form 
you anew. You will never fear again, except to offend 
God, and will never believe that lungs, or any portion' 
of the body, can destroy you. 

If you have sound and capacious lungs, and want 
them to remain bo, be always ready with the mental 
protest against the opposite belief in he- gooodnsw 
redity. Discard all notions about lungs, tu- ""■"Kw'wd' 
bercles, inherited consumption, or disease arising from 
any circumstance, and you will find that mortal mind, 
when instructed by Truth, yields to divine power, which 
steers the body into health, as directly as error can forbid 
the feet to walk, or impel the hands to steal. 

The discoverer of Christian Science finds the path 
less wearisome when she has the high goal always be- 
fore her thoughts, than when she only counts d, footiteps 
her bleeding footsteps iu reaching that goal. he»ven*arJ. 
If the destination is desirable, the vision speeds our 
footsteps. The outlook on Truth makes us strong in- 
stead of weak, and rests inBtead of wearying us. Now if 
the belief in death were only obliterated, and the under- 
standing could obtain that we live on without death, 

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this would be a Tree of Life, known by its fruits. We 
should renew our energies and endeavors, and see the 
foil; of hypocrisy, while also learning the necessity of 
working out our own salvation. When we learn that 
sickness cannot kill us, and that we are not saved from 
sin or sickness by death, this understanding will quicken 
□s. It will master our dread of the grave, and tend to 
destroy the ills of mortal existence. 

The relinquishment of all faith in death, and also of 
the fear of its sting, would raise the standard of health 
£tem«i an( * mora l B f ar beyond its present elevation, 
banner. m $ WO uld enable us to hold the banner of 
Christianity aloft with unflinching faith in Life eternal. 
Sin brought death, and death will disappear with the 
disappearance of sin. Man is immortal, and the body 
cannot die, because it has no life to surrender. The 
illusions named death, disease, sickness, and sin are all 
that can be destroyed. 

If it be true that man lives, this fact can never change 
to the opposite belief, that he dies. Life is the law of 
Life never Soul> even the law of the Spirit of Truth; 
contingent, ^(j ggyj j 8 never without its representative. 
Man's individual Being can no more die, or disappear 
in unconsciousness, than can Soul, for both are im- 
. mortal. If we believe in death now, we must disbe- 
lieve it when we learn there is no reality in death, for 
the Truth of Being is deathless. The belief that ex- 
istence is contingent on matter must be met and mas- 
tered by Science, before Life can be understood and its 
harmony obtained. 

Death is but another phase of the dream that exist- 
ence can be structural. Nothing can interfere with 

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the harmony of Being, or end the existence of man. 
He is the same after as before a bone is broken, or 
the body guillotined. If man is never to Mortality 
overcome death, why do the Scriptures say, ™nqui«fi«d. . 
" The last enemy that shall be destroyed is death " ? 
The tenor of the Word shows that we shall obtain the 
victory over death, in proportion as we overcome sin 
in ourselves and others. One difficulty lies in our 
ignorance of what sin is. God, Truth, and Love make 
man undying. Immortal Mind, governing all, must be 
acknowledged as supreme in the physical realm, so 
called, as well as in the spiritual. 

Called to the bed of death, what material remedy have 
we, when all such remedies have already failed 1 Spirit 
is our last resort ; but it should have been , 

Lust resort. 

our first and only resort, not the last. The 
dream of death is to be mastered by Mind. Thought 
will waken from its own material declaration, "I am 
dead," to catch this trumpet-word of Truth, "There is 
no death, no inaction, over-action, nor reaction." 

Life is real, and death is .the illusion. A demonstra- 
tion of the facts of Soul, in Jesus' way, resolves the 
dark visions of material sense into harmony visions 
and immortality. Our privilege, at this su- w"*u* 
preme moment, is to prove the words of our Master : 
" If any one keep my word, he will never see death." 
To so divest our thought of false trusts and material 
evidences, in order that the spiritual facts of Being may 
appear, — that is the great attainment whereby we may 
sweep away the false and give place to the true. Thus 
we may establish in Truth the temple, or body, " whose 
builder and maker is God." 

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We should consecrate existence, not " to the unknown 
God," whom we " ignorantly worship," but to the eternal 
_^ fc builder, the everlasting Father, — the Life 
which mortal sense cannot impair, or mortal 
belief destroy. We must realize the ability of mental 
might to offset human misconceptions, and replace them 
with the Life which is spiritual, not material. 

The great spiritual fact must be brought out that man 
is, not shall be, perfect and immortal. We must hold 
forever the consciousness of existence ; and 
later, aided by Christian Science, 
we must master sin, disease, and death. The evidence 
of man's immortality will become more apparent, as 
material beliefs are given up, and the immortal facts 
of Being are admitted. 

The author lias healed hopeless disease, and raised 
the dying to life and health, through the understanding 
g»„,m °f £t°d aa the only Life. It is a sin to be- 
guidaoc*. 2ieve that aught can overpower omnipotent 
and eternal Life; and this Life must be brought to 
light by the understanding that there is no death, as 
well as by other graces of the Spirit. We must begin, 
however, with the more simple demonstrations of con- 
trol ; and the sooner we begin, the better. This final 
demonstration takes time for its accomplishment. When 
walking, we are guided by the eye. We look before our 
feet ; and we look beyond a single step, if we are wise. 

The corpse, deserted by thought, is cold and decays, 

but it never Buffers. Science declares that man is 

subject to Mind. Mortal mind affirms that 

mind is subordinate to the body, that the 

body is dying, that it must be buried, and decomposed 

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into dust ; but this is not bo. Mortals waken from the 
dream of death, with bodies "unseen by those who think 
they bury the body. 

If man did not exist before the material organization 
began, he could not exist after the body is disintegrated. 
If we live after death, and are immortal, we Ethics and 
must have lived before birth ; for if Life ever p™-*"""""*- 
had any beginning, it must have also an ending, even 
according to the calculations of natural science. Do 
you believe this ? No ! Do you understand it ? No ! 
This is why you doubt the statement, and do not demon- 
strate the facts it involves. We must have faith in all 
the sayings of our Master, though they are not included 
in the teachings of the schools, and not understood gen- 
erally by our ethical instructors. 

Jesus said (John viii. 52)," If a man keep my saying, 
he shall never taste of death." That statement is not 
confined to spiritual Life, but includes all the l& „ii~ 
phenomena of existence. Jesus demonstrated iQcIuBlva - 
this, healing the dying and raising the dead. Mortal 
mind must part with error, must put off itself with its 
deeds, and immortal manhood, the Christ ideal, appears. 
Our faith should enlarge its borders and strengthen its 
base, by resting upon Spirit instead of matter. When 
mortal mind gives up its belief in death, it will advance 
more rapidly towards God, Life, and Love. Belief in 
sickness and death, as certainly as a belief in sin, shuts 
out a true sense of Life and Heaven from our experiences. 
When will mortals wake to this great fact of Science ? 

I here present my readers with an allegory illustrative 
of the law of divine Mind, and the supposed laws of 
matter and hygiene, wherein the plea of Christian Sci' 
ence heals the sick. 

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Suppose a mental case to be on trial, as cases are tried 
in court. A man is charged with liver-complaint. The 
a mantai patient feels ill, ruminates, and the trial 
eouctc "**- commences. Personal Sense is the plaintiff. 
Mortal Man is the defendant. Belief is the attorney 
for Personal Sense. Mortal Minds constitute the jury. 
Materia Medioa, Anatomy, Physiology, and Hypnotism 
are the pretended friends of Man. The court-room is 
filled with interested spectators, and Judge Medicine is 
on the bench. 

The evidence for the prosecution being called for, a 
witness testifies thus: — 

I represent Health-lava. I was present on certain oighte 
when the prisoner, or patient, watched with a sick friend. 
Tesiimonvof Although I have the superintendence of human 
Huelth-Isws. a g a i rS) I was personally abused on those occasions. 
I was told that I must remain silent until called for at this 
trial, when I should be allowed to testify in the case. Notwith- 
standing my rules to the contrary, the prisoner watched with 
the sick every night in the week. When thirsty, he gave him 
drink. During all this time he attended to his daily labors, 
partaking of food at irregular intervals, sometimes retiring to 
sleep immediately after a heavy meal. At last he had the 
liver-complaint ; which I considered criminal, inasmuch as the 
offence is deemed punishable with death. Therefore I arrested 
Mortal Man Mortal Man in behalf of the state (t. e. Body) and 
arretted. cagt h; m into prison. At the time of the arrest the 
prisoner summoned Physiology, Materia Medica, and Hypno- 
tism to hinder his punishment. The struggle, on their part, 
was long. Material missiles were employed vigorously, but 
unavailingly. Materia Medica held out the longest ; but at 
length all these assistants gave up their weapons to me as a 
representative of Health-laws, and I succeeded in getting Mortal 
Man into close confinement. 

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The next witness is called : — 

I am Coated Tongue. I am covered with a foul fur, placed 
on me the night of the liver-attack. Morbid Secre- Fa]ae 
tion hypnotized the prisoner and took control of his witnwse '- 
mind, making him despondent, — that his fate might the sooner 
be decided. 

Another witness takes the stand and testifies : — 

I am Sallow Skin. I have been dry, hot, and chilled by 
turns, since the night of the liver-attack. I have lost my 
healthy hue, and become bad-looking, although nothing on 
my part has occasioned this change. I practise daily ablu- 
tions, and perform my functions as usual, but I am robbed of 
my good looks. 

The next witness testifies : — 

I am Nerve, the Generalissimo over Mortal Man. I am inti- 
mately acquainted with the plaintiff, Personal Sense, and know 
him to be truthful and upright ; whereas Mortal Man, the 
prisoner at the bar, is capable of falsehood. I was witness to 
the crime of liver-complaint. I knew the prisoner would com- 
mit it, for I convey messages from my residence in Matter, tdiaa 
Brain, to Body, and am on intimate terms with Error, who is a 
relative of the prisoner, 

Another witness is called for by the Court, and 
says : — 

I am Mortality, Governor of the Province of Body, in which 
Mortal Man resides. In this province there is a statute re- 
garding disease, — namely, that he upon whose person dis- 
ease is found shall be treated as a criminal and punished with 

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The Judge aaks if, by doing good to bis neighbor, it is 
Jadga and possible for anybody to become diseased, trans- 
governor, gress the laws, and merit punishment; and 
Governor Mortality replies in the affirmative. 

Another witness takes the stand, and testifies : — 

I am Death. I waa called for, shortly after the night of the 
liver-attack, by the officer of the Board of Health, who protested 
ii -pi,, i „ s[ that the prisoner bad abased him, and that my pres- 
•M««y-" ence waa required to confirm his testimony. One of 
the prisoner's friends, Materia Medico, was present when I 
arrived, endeavoring to assist the prisoner to escape from the 
hands of justice, aliat nature's so-called law ; but my appear* 
ance with a message from the Board of Health changed his 
purpose, and he decided at once that the prisoner should die. 

The testimony for the plaintiff, Personal Sense, being 
closed, Judge Medicine arises, and with great solemnity 

addresses the jury of Mortal Minds. He ana- 

cine ch«rg<» lyzes the offence, reviews the testimony, and 

iaty ' explains the law relating to liver-complaint; 
the conclusion of which is, that laws of nature render 
disease homicidal. In compliance with a stem duty, his 
honor, Judge Medicine, urges the jury not to allow their 
judgment to be warped by the irrational, unchristian 
suggestions of Christian Science. They must regard, in 
such cases, only the evidence of Personal Sense against 
Mortal Man. 

As the Judge proceeds, the prisoner grows restless. 
His sallow face blanches with fear, and a look of despair 
and death settles upon it. The cnse is given to the jury. 
A brief consultation ensues ; and the jury returns a ver- 
dict of " Guilty of liver-complaint in the first degree." 

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Judge Medicine then proceeds to pronounce the sol* 
emn sentence of death upon the patient. Because of 
loving his neighbor as himself, Mortal Man Mort-.i Mm 
was guilty of benevolence in the first degree ; ■"•«■■•*■ 
and this has led him into the commission of the second 
crime, liver-complaint, which material laws regard as 
homicide. For this crime Mortal Man is sentenced to 
the torture until he is dead. "May God have mercy on 
his Soul," is the Judge's solemn peroration. 

The prisoner is then remanded to his cell (sick-bed), 
and Scholastic Theology sent for to prepare the fright- 
ened sense of Life, God, — which sense must be immor- 
tal, — for death, the Body having no longer any friends. 

Ah ! but Christ, the true idea of Life, the friend of 
Man, can open wide those prison-doors, and set the cap- 
tive free. Swift on the wings of divine Love , 

e Appckl to a 

there comes a despatch : " Delay the execu- higher 
tion ; the prisoner is not guilty." Consterna- 
tion fills the prison-yard. Some exclaim, " It is contrary 
to law and order." Others say, "The law of Christ 
supersedes our laws ; let us follow that." 

After much debate and opposition, permission is ob- 
tained for a trial in the Court of Spirit, where Christian 
Science is allowed to appear as counsel for the comueifor 
unfortunate prisoner. Witnesses, judges, and defenoe * 
jurors, who were at the previous Material Court of Com- 
mon Errors, are now summoned to appear at the bar of 

When the case for Mortal Man versus Personal Sense is 
opened, his counsel regards the prisoner with the utmost 
tenderness ; his earnest, solemn eyes, kindling with hope 
and triumph, are uplifted. Then Christian Science turns 

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suddenly to the supreme tribunal, and opens the argu- 
ment for the defence : — 

The prisoner at the bar has been sentenced unjustly. His 
trial was a tragedy, and is morally illegal. Mortal Man has 
Scientific nad no P ro P OT con 11881 in tne "^^ A11 the testimony 
■rgnment. h^ ijeen on the aide of Personal Sense, and we will 
unearth this foul conspiracy against the liberty and Life of 
Man. The only valid testimony in the case 3hows the alleged 
crime never to have been committed. The prisoner is not 
proved "worthy of death, or of bonds." 

Tour Honor, the lower court has sentenced Mortal Man to 
die, but God made Man immortal and amenable to Spirit only. 
Denying justice to the body, that court commended Soul alia* 
Spirit to heavenly mercy, — Spirit which ia God Himself, and 
Man'a only lawgiver! Who or what has sinned? Has the 
body committed a criminal deed? Counsellor Belief has ar 
gued that the body shonld die, while Mortal Mind, which alone 
ia capable of sin and suffering, Reverend Theology would con- 
sole. The body committed no offence. Mortal Man, in obedi- 
ence to higher law, helped hia fellow-man, an act which should 
result in good to himself. 

The law of our Supreme Court decrees that whosoever 
rimeth shall die ; but good deeda are immortal, bringing 
joy instead of grief, pleasure instead of pain, and life instead of 
death. If liver-complaint waa induced by trampling on Lawa 
of Health, it was a good deed ; for the agent of those laws ia 
an outlaw, an interferer with Mortal Man's liberty and rights, 
and be should be sentenced to die. 

Watching beside the conch of pain, in the exercise of a love 
that " fulfils the whole law," — doing " unto others as ye would 
that they should do unto you," — is no infringement of law ; 
for no demand, human or divine, renders it just to punish a 
man for doing right. If mortals sin, our Supreme Judge in 
equity decides what penalty is due for the sin, and Mortal Man 

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can suffer only for sin. For nought else can be be punished, 
according to the laws of Spirit, God. 

Then what jurisdiction had his honor, Judge Medicine, in 
this case ? To him I might say, in Bible language, " Shiest 
thou to judge a man after the law, and commandest Material mil- 
ium to be smitten contrary to the law ? " The only judgment. 
jurisdiction to which the prisoner can submit is that of Truth, 
Life, and Love. If these condemn him not, neither shall Judge 
Medicine condemn him ; and I ask that he be restored to the 
liberty of which he has been unjustly deprived. 

The principal witness (the officer of the Health-laws) deposed 
that he was an eye-witness to the good deeds for which Mortal 
Man is under sentence of death. After betraying M«kerv of 
him into the hands of your law, the Health-agent dis- Divine W. 
appeared, to reappear however at the trial, as a witness against 
Mortal Man, and in the interest of Personal Sense, a mur- 
derer. Yonr Supreme Court must find the prisoner, on the 
night of the alleged offence, to have been acting within the 
limits of the divine law, and in obedience to it. Upon this statute 
hangs all the law and testimony. Giving a cup of cold water 
in Christ's name is a Christian service. Laying down his life 
for a holy deed, Mortal Man should find it again. Such acts 
bear their own justification, and are under the protection of the 
Most High. 

Prior to the night of his arrest, the prisoner summoned two 
professed friends, Materia Medica and Physiology, to prevent 
his committing liver-complaint ; and thus to save his 
arrest. But they brought Fear, the sheriff, to pre- 
cipitate the result. It was he who handcuffed Mortal Man and 
would now punish him. Tou have left Mortal Man no alter- 
native. He must obey your law, fear its consequences, and 
be punished therefor. His friends struggled hard to rescue the 
prisoner from the penalty they considered justly due ; bnt they 
were compelled to let him be taken into custody, tried, and 

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condemned. Thereupon Judge Medicine sat in judgment on 
the case, and substantially charged the jury, twelve Mortal 
Minds, to find the prisoner Guilty. His Honor sentenced 
Mortal Man to die for those very deeds which the divine law 
compels him to commit Thus the court of error construed 
obedience to the law of divine Love as disobedience to the law 
of Life. Claiming to protect a Mortal Man in right-doing, that 
court pronounced a sentence of death for doing right. 

One of the principal witnesses, Nerve, testified that he was a 
ruler of Body, in which province Mortal Man resides. He also 
testified that he was on intimate terms with the plain- 
" tiff, and knew Personal Sense to be truthful ; that 
he knew Mao, and he was made in the image of God, but 
was a criminal. This is a foul aspersion on man's Maker. It 
blots the fair escutcheon of Intelligence. It indicates malice 
aforethought, a determination to condemn Man, in the inter- 
est of Personal Sense. At the bar of Troth, in the presence of 
divine Justice, before die Jndge of our higher tribunal, the 
Supreme Court of Spirit, and before its jurors, the Spiritual 
Senses, I proclaim this witness, Nerve, to be destitute of Intel- 
ligence and Truth, and bearing false testimony. 

Man self-destroyed; the testimony of matter respected; 
Spirit not allowed a hearing ; Soul a slave, though recom- 
Terribla mended to mercy ; the helpless innocent body tor- 
sumniuy. tured, — these are the terrible records of your 
Material Court of Common Errors, and I ask that the higher 
Court of Spirit reverse this decision. 

Here the opposite counsel, Belief, called Christian Sci- 
ence to order, for contempt of court. Various notables 
Contempt — Materia Medica, Anatomy, Physiology, 
of court. Scholastic Theology, and Jurisprudence — 
rose to the question of expelling Christian Science from 
the bar, for such high-handed illegality. He was over- 

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throwing the judicial proceedings of a regularly consti- 
tuted court. 

But Judge Justice, of the Supreme Court of Spirit, 
overruled their motions, on the ground that unjust 
usages are not allowed at the bar of Truth, which ranks 
above the lower Court of Error. 

The attorney, Christian Science, then read from the 
supreme statute-book, the Bible, — remarking Ruling of 
that it was better authority than Blackstone, i n,tice - 
--■certain extracts on the Bights of Man : — 

Let ub make man in Oar image, after Our likeness, and let 
him have dominion over all the earth. 

And I give you power over all things, that nothing shall by 
any means harm yon. 

Whoso believeth in Me shall not see death. 

Then Christian Science proved the witness, Nerve, to 
be a perjurer. Instead of a ruler in the Province of 
Body, wherein Mortal Man was reported to re- Nerve 
side, Nerve was suy insubordinate citizen, put- *''"' 
ting in false claims to office, and bearing false witness 
against Man. Turning suddenly to Personal Sense (by 
this time silent) Christian Science continued : — 

I ask your arrest, in the name of Almighty God, on three 
separate counts : perjury, treason, and conspiracy against the 
rights and existence of man. 

Then Christian Science continued : — ■ 

Another witness, equally unimportant, said that a garment of 
fool fur was spread over him by Morbid Secretion, on the night 
of the liver-attack ; while the facts in the case show that this 

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fur is a foreign substance, imported by Belief, the attorney foi 
Personal Sense, who is in partnership with Error, and smuggles 
Testimony n ' s goods into market without the inspection of 
destroyed. Soul's government officers. Whenever the Court of 
Truth summons Furred Tongue to appear for examination he 
disappears, and is never more heard of. 

Morbid Secretion is not an importer or dealer in fur, but we 
have heard Materia Medica explain how it is manufactured, 
and know the witness to be on friendly terms with the firm of 
Personal Sense, Error, & Co., receiving pay from them, and 
introducing their goods into the market. Also, be it known 
that Belief, the counsel for the plaintiff, Personal Sense, is a 
buyer for this firm. He manufactures for it, keeps a furnishing 
store, and advertises largely for his patrons. 

Death testified that he was absent from the Province of Body, 
when a message came from Belief, commanding him to take 
part in the homicide. At this request Death repaired to the 
spot where the liver-complaint was in process, frightening away 
Materia Medica, who was then manacling the prisoner, in his 
attempts to save him. Materia Medica was a misguided 
participant in the misdeed for which the Health-officer had 
Mortal Man in custody, though Mortal Man was innocent of 
all crime. 

Christian Science then turned from the abashed wit- 
nesses, his words fashing as lightning in the perturbed 
faces of these worthies, Scholastic Theology, Materia 
Medica, Physiology, the felon Hypnotism, and the 
masker Mediumship, and said : — 

God will smite yon, O whited walls, for injuring, in your 
ignorance, the unfortunate Mortal Man who sought yonr aid in 
his struggles against liver-complaint and Death. You came to 
his rescue, only to fasten upon him an offence of which he ii 

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Innocent. Ton aided and abetted Fear and Personal Sense. 
You betrayed Mortal Man, meanwhile declaring Disease to be 
God's servant, and the righteous executor of His rjmaa 
laws. Our higher statutes declare you all, witnesses, *". 
jurors, and judges, to be offenders, only awaiting the sentence 
which General Progress and Divine Love will pronounce. 

We send our very best detectives to whatever locality is re- 
ported to be haunted by Disease ; but, visiting the spot, they 
learn that Disease was never there, for be could not possibly 
elnde their search. Your Material Court of Errors, when it 
condemned Mortal Man on the ground of hygienic disobedi- 
ence, was manipulated by the oleaginous machinations of the 
counsel, Belief, whom Truth arraigns before the supreme bar 
of Soul, to answer for bis bloodshed. Morbid Secretion is 
taught how to make sleep befool reason, before sacrificing 
mortals to their false gods. 

Mortal Minds were hypnotized by your attorney, Belief, and 
compelled to give a verdict delivering Mortal Man to Death. 
Good deeds are transformed into crimes, to which yon attach 
penalties; but so warping of justice can render a disobedience 
to the so-called laws of Matter, disobedience to God, or an 
act of homicide. Even penal law holds homicide, under stress 
of circumstances, as justifiable. Now what greater justification 
can any deed have, than that it is for the good of one's neigh- 
bor? Wherefore then, in the name of outraged jnstice, do you 
sentence Mortal Man for ministering to the wants of his fellow- 
man, in obedience to higher law? You cannot trample upon 
the Supreme Bench. Mortal Man has his appeal to Spirit, God, 
who sentences only for sin. 

The false and unjust beliefs of yonr material mental legisla- 
tors compel them to enact laws of sickness, and then render 
obedience to these laws punishable as crimes. In the presence 
of the Supreme Lawgiver, standing at the bar of Truth, and in 
accordance with the divine statutes, I repudiate the false testi- 

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Charge o! 
Chief Justice. 


moiiy of Personal Sense. I ask that ho be forbidden to enter 
any more suits against Mortal Han, to be tried at the Court of 
Material Error. I appeal to the just and equitable decisions of 
divine Spirit, to restore to Mortal Man the rights whereof ne 
has been deprived. 

Here the counsel for the defence closed ; and the Chief 
Justice of the Supreme Court, with benign and imposing 
presence, comprehending and defining all lav and evi- 
■e of the dence, explained from his statute-book, the 
' Bible, that any law is null and void if it 
undertakes to punish aught but sin. 

He also decided that the plaintiff, Personal Sense, be 
not permitted to enter any suits at the bar of Soul, bat 
be enjoined to keep perpetual silence, and, in case of 
temptation, to give heavy bonds for good behavior. 

He concluded his charge thus : — 

The plea of Belief we deem unworthy of a hearing. Let 
what Belief otters, now and forever, fall into oblivion, "un- 
knelled, uncoffined, and unknown." According to onr statute, 
Material Law cannot bear witness against Mortal Man ; neither 
can Fear arrest him, nor Disease cast him into prison. Our 
law refuses to recognize Man as sick or dying, but holds him 
forever to be in the image and likeness of his Maker. Revers- 
ing the testimony of Personal Sense, and the decrees of the 
Court of Error in favor of Matter, Spirit decides in favor of 
Man, and against Matter. We further recommend that Materia 
Medico, Physiology, Health-laws, and Hypnotism, whose aliate* 
are Oriental Witchcraft, Esoteric Magic, Mesmerism, be publicly 
executed at the hands of our sheriff. Progress. 

The Supreme Bench decides iu favor of Intelligence, that no 
law outside of divine Mind can punish Mortal Man. Your 
personal jurors, in the Material Court of Error, ore myths. 

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Your attorney, Belief, is an impostor, persuading Mortal Minds 
to return a verdict contrary to law and gospel. The plaintiff, 
Personal Sense, is recorded in our Book of books as a liar. 
Our great Teacher of Mental Jurisprudence speaks of him also 
as "a murderer from the beginning." We have no trials for 
sickness before the tribunal of divine Spirit, there Man is 
adjudged innocent of transgressing physical laws, because there 
is no spiritual statute relating thereto. Spiritual law is our 
only code ; Life, Truth, and Lcve our government. " Shall not 
the Judge of all the earth do right ? " 

The jury of Spiritual Senses agreed at once upon a 
verdict ; and there resounded throughout the vast audi* 
enee- chamber of Spirit the cry, Not Guilty. Divfne 
Then the prisoner rose up regenerated, strong, Tardict ' 
free. We noticed, as he shook hands with his counsel, 
Christian Science, that all aallowness and debility had 
disappeared. His form was erect and commanding, his 
countenance beaming with health and happiness. Divine 
Love had cast out fear. Mortal Man, no longer sick and 
in prison, walked forth, his "feet beautiful upon the 
mountains," as of one who bringeth glad tidings. 

' If necessary to treat against mental malpractice or 
mesmerism know, that disease or its symptoms cannot 
change forms, nor go from one part to another. There 
is no metastasis to the heart, no stoppage of harmonious 
action, no paralysis. Truth, not error, Love, not hate, 
governs man. If students do not readily restore them* 
selves, they should early call an experienced student 
practitioner. If they are unwilling to do this, they need 
to know that malicious minds cannot produce this 

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OlTB instruction to a wise man, and ha will be yet wiser. Teach a 
]ost man, and he will iticreaan in learning. — Pbovebbh. 

WHEN the discoverer of Christian Science is con- 
sulted by her followers, as to the propriety, ad- 
vantage, and consistency of ordinary medical study, she 
Study of tries to show them that any exercise of 
iiedicine. faitli in matter or corporeality must tend to 
alienate them from their confidence in omnipotent Mind, 
as really possessing all power. While such a course of 
study is at times severely condemned by some persons, 
however, she feels, as she always has felt, that all are 
privileged to work out their own salvation according to 
their light, and that our motto should be the Master's 
counsel, "Judge not, that ye be not judged." 

If patients fail to experience the healing power of 
Christian Science, and think they may be benefited by 
'Failure*! certain ordinary physical methods of medical 
leasom. treatment, then the Mind-physician ought to 
give up such cases, and leave invalids free to resort to 
whatever other systems they fancy will afford relief. Thus 
they may learn the value of the apostolic precept : 
"Prove all things; hold fast that which is good." If 
the sick find these expedients unsatisfactory, and they 

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receive no help therefrom, these very failures may open 
their blind eyes. In some way, sooner or later, all must 
rise superior to materiality ; and suffering is oft the di- 
vine agent in this elevation. " All things work together 
for good to them that love God," is the dictum of 

If Christian Scientists ever fail to receive aid from 
other Scientists, — their brethren, upon whom they may 
call, — God will still guide such sufferers into .. 

the use of right means. Step by step will 
those who trust Him find that " God is our refuge and 
strength, a very present help in trouble." 

Students are advised, by their Teacher, to be chari 
table and kind, not only towards differing forms of reli- 
gion and medicine, but to those who hold these chu% to 
opinions. Let ns be faithful in pointing the *&***■ 
way through Christ, as we understand it ; but let us also 
be careful never to "judge unrighteous judgment," or 
condemn rashly. " Whosoever shall smite thee on thy 
right cheek, turn to him the other also." If ecclesias- 
tical sects or medical schools turn a deaf ear to the 
teachings of Christian Science, then part from these 
opponents as did Abraham, when he parted from Lot, 
and say with the heart : " Let there be no strife, I pray 
thee, between me and thee, and between my herdmen 
and thy herdmen ; for we are brethren." Immortals, 
or God's children in Divine Science, are one family ; but 
mortals, or the " children of men " in sense,are one unreal 
family, and are false brethren. 

The teacher must make clear to students the Science 
of Healing, especially its ethics, — that all is Mind, and 
that the Scientist must conform to God's requirements 

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Then do hypothesis, as to the existence of another 

power, can interpose a doubt or fear, to hinder the 

demonstration of Christian Science. Unfold 

p ' ' the latent energies and capacities for good in 
your scholar. Teach the great possibilities of man en- 
dued with Divine Science. Teach the fatal effect of 
dwarfing the spiritual understanding by recourse to ma- 
terial means for healing. Teach the meekness and 
might of " Life hidden with Christ," and there will be 
no desire for other healing methods. You render the 
divine law of healing obscure and void, when you weigh 
the human in the scale with the divine, or limit, in any 
direction of thought, the omnipresence and omnipotence 
of God. 

Christian Science silences human will, quiets mate- 
rial thought with Truth and Love, and illustrates the 
Untaugtt unlabored motion of the divine energy in heal- 
■wKy* i n g t^ B ick. Self-seeking, envy, passion, 
pride, hatred, and revenge flee before the Mind which 
heals disease. Whatever maketh or worketh a lie, hid- 
ing the divine Principle of harmony, is destructive to 
health, and is the cause of disease, rather than its cure. 

There is great danger in teaching Mind-healing in- 
discriminately, thus disregarding the morals of the stu- 
VinM of dent, and caring only for the fees. To quote 
vtniee. Jefferson's words about slavery, "I trem- 
ble, when I remember that God is just," the author 
trembles whenever she sees a man, for a petty consider- 
ation of money, teaching his slight knowledge of Mind- 
power, — perhaps communicating bis own bad morals by 
mental inoculation, and in this way dealing pitilessly 
with a community unprepared for self-defence. 

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The perusal of the author's publications heals sickness 
constantly. If patients sometimes seem the worse for 
reading this book, the change may either arise g,natiT« 
from the alarm of the physician, or may mark leafB se- 
the crisis of the disease. Perseverance in its perusal 
has generally healed them completely. 

Whoever practises the Science the author teaches, 
through which Mind pours light and healiug upon this 
generation, can practise on no one from sin- Exclusion of 
ister nor malicious motives without destroying ""ip*"*"*- 
bis power to heal and his own health. Good must domi- 
nate in the thoughts of the healer, or his demonstration 
is protracted and impossible in Science. A wrong mo- 
tive involves defeat. In the Science of Mind-healing it 
is imperative to be honest, for victory rests on the side 
of immutable right. To understand God strengthens 
hope, enthrones faith in Truth, and verifies Jesus' word : 
" Lo, I am with yon always, even unto the end." 

Resisting evil, you overcome it, and prove itB nothing- 
ness. Not human platitudes, but the divine beatitudes, 
reflect the spiritual light and might which miquity 
heal the sick. The exercise of will tends to overcome ' 
bring on a hypnotic state, detrimental to health and in- 
tegrity of purpose. This mast therefore be watched and 
guarded against. Covering iniquity will prevent per- 
sonal prosperity, and the ultimate triumph of any cause. 
Ignorance of the error to be eradicated will oftentimes 
subject you to its abuse ; whatever error is affecting 
your patients, you must destroy. 

The heavenly law is broken by trespassing upon man's 
individual right of self-government. We have no au- 
thority in Christian Science, and no moral right, to 

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attempt to influence the thoughts of another, except it 
be to benefit hini, or we are personally requested to give 

him aid. In mental practice you must not 
wiih pelt- forget that erring human opinions, conflicting 

selfish motives, and ignorant attempts to do 
good often render you incapable of knowing or judging 
accurately the needs of your fellow-men. Therefore this 
need must be personally expressed, and your aid solicited, 
before it is silently imparted to patients or people. 

Ignorance, subtlety, and false charity do not forever 
conceal error ; it will in time disclose and kill itself. The 

recuperative action of the system, when men* 

Exposure. r J * 

tally sustained by Truth, goes on naturally. 
When the reverse of Truth seems true to material sense, 
impart spiritual understanding, which destroys false evi- 
dence without frightening or discouraging the patient. 
Expose and denounce the claim of evil, in all its forms. 
but acknowledge no reality in them. A sinner is nol 
reformed merely by assuring him that he cannot be a 
sinner, because there is no sin. To put down the claim 
of sin you must detect it, remove the mask, point out the 
illusion, and thus gef the victory over Bin, and prove its 

A sinner is afraid to cast the first stone. He may say, 
as a Bubterfuge, that evil is unreal ; but to prove it, he must 
_ . demonstrate his statement. To assume there 


are no claims of evil, and yet indulge them, 
Is a moral offence. Blindness and self-righteousness 
cling fast to iniquity. When the Publican's wail went 
out to the great heart of Love, it won his humble desire. 
Evil which obtains in the bodily senses, but which the 
heart condemns, has no foundation ; but if evil is uncon- 

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demned, it is undented. Under such circumstances, 
to say there is no evil, is an evil in itself. Evasion of 
Truth cripples integrity, and casts thee down from the 

Christian Science rises above the evidence of the cor- 
poreal senses ; but if yon have not risen above sin your- 
self, do not congratulate yourself upon your y-j,,^— 
blindness to evil, or upon the good you know (wbwj""^ 
and do not. A dishonest position is far from Chris- 
tianly Scientific. " He that confesseth and forsaketh 
his sins shall find mercy." Try to leave on every 
student's mind the impress of Divine Science, a high 
sense of the moral and spiritual qualifications requisite 
for healing, well knowing it to be impossible for error 
and hate to accomplish the grand results of Truth 
and Love. The reception and pursuit of instructions 
opposite to the absolute must always hinder Scientific 

If the student adheres strictly to its teachings, and 
ventures not to break the rules of Christian Science, 
he cannot fail of success in healing. It is Adhe , enceto 
Christian Science to do right, and nothing »<s*»w«m* 
short of right-doing has any claim to the name. To 
talk right and live wrong is foolish deceit, doing one's 
self the most harm. Fettered by sin yourself, it is 
difficult to free another 'from the fetters of disease. 
With your own wrists manacled, it is hard to break 
another's chains. A little leaven causes the whole mass 
to ferment. A grain of Christian Science does wonders 
for mortals, so omnipotent is Truth ; but more of Chris- 
tian Science must be gained, in order to continue in 

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The wrong done to another reacts most heavily against 
one's self. Bight adjusts the balance sooner or later. 
Imputation Think it easier to make evil good, than to 
•odreiwion. benefit yourself by injuring others. Man's 
moral mercury, rising or falling, registers his healing 
ability and fitness to teach. You should practise well 
what you know, and you will then advance in propor- 
tion to your honesty and fidelity, — qualities which 
insure success in this Science ; but it requires a higher 
understanding to teach this subject properly and cor- 
rectly, than to heal the most difficult caae. 

The baneful effect of evil associates is less seen than 
felt The inoculation of evil human thoughts ought to 
Inoculation De understood and guarded against A good 
and repulsion, detective of individual character is the first 
impression made on a mind which is attracted or re- 
pelled according to personal merit or demerit. Certain 
minds meet, only to separate through simultaneous re- 
pulsion. They are enemies, without the preliminary of- 
. fence. The impure are at peace with the impure. Only 
virtue is a rebuke to vice. A teacher of Christian Sci- 
ence is at fault, if he improves not the health and the 
morals of his students. He is a Scientist only in name. 

There is a large class of thinkers whose bigotry and 
conceit twist every fact to suit themselves. Their creed 
Thre« cImbm teaches belief in a mysterious, supernatural 
of n«>pbjb». q ^ an d j n a supernatural, all-powerful 
Devil. Another class of people, still more unfortunate, 
are so depraved that they appear to be innocent They 
utter a falsehood, while looking you blandly in the 
face, and never fail to stab benefactors in the back. 
A third class of thinkers build with solid masonry. 

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They are generous, lofty, and open to the approach and 
recognition of Truth. To teach Christian Science to 
such as these is no task. They do not incline longingly to 
error, whine over the demands of Truth, or play the 
traitor for place and power. 

Some people yield Blowly to the touch of Truth. Few 
yield without a struggle, and many are reluctant to ac- 
knowledge that they have yielded ; but un- TouchMon* 
less this admission is made, evil will boast o( &c "" ,ce - 
itself above Good. The Christian Scientist has enlisted 
to lessen evil, disease, and death ; and he will overcome 
them by understanding their nothingness, and the all- 
nesB of Cod, or Good. SickneBS to him is no less a 
temptation than sin is, and he heals them both by un- 
derstanding God's power over them. He knows they 
are errors of belief, which Truth can and will destroy. 

Who that has felt the perilous beliefs in life, sub- 
stance, and intelligence separated from God, can say 
there is no error of belief ? Knowing the Valft cIsinis 
claim of animal magnetism, that there is mitht bW. 
life, substance, and intelligence in matter, electricity, 
animal nature, and organic life, who will deny that these 
are the errors which Truth must and will annihilate T 
Christian learners must live under the constant pres- 
sure of the apostolic command, to come out from the 
world and be separate. They must renounce oppres- 
sion and the pride of existence. Christianity must be 
their Queen of Life, with the crown of Love upon her 

Students of Christian Science who start with its letter, 
and think to succeed without the Spirit, will either make 
shipwreck of their faith, or be turned sadly awry. The; 

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must not only seek, but strive, to enter the narrow path 
of Life, for " broad is the road that leads to death, and 
Ship*™* many there be which go in thereat." Man 
andgoai. walks in the direction towards which ho 
looks, and " where his treasure is, there will his heart 
be also." If our hopes and affections are spiritual, they 
come from above, not from beneath, and they bear, as 
of old, the fruits of the Spirit. 

Every Christian Scientist, every conscientious teacher 
of the Science of Mind-healing, knows that hypnotism 
Obligation) > s error, and he must recognize this in order 
of uichm. to defend himself from its influence. He feels 
morally obligated to open the eyes of his students to 
perceive the nature and methods of error of every sort, 
especially the highest degrees of evil, deceived and de- 
ceiving. All mental malpractice arises from ignorance 
or malice aforethought. It is the action of one mortal 
mind taking control of another, without the other's 
knowledge or consent, and is practised from mistaken 
or wicked motives. 

Show your student that all animal magnetism blasts 
the moral sense, health, and human life. Instruct him 
how to bar the door of his mind against this 
seeming power,— a task not difficult, when one 
understands that evil has really no power. Incorrect 
reasoning leads to practical error. The wrong thought 
should be arrested, before it has a chance to manifest 

Walking in the light, we are accustomed to it, and 
ffcoifrtio require it We cannot see in darkness ; but 
dufcneu. e y e s accustomed to darkness are pained by the 
light. Outgrowing the old, fear not to put on the new. 

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Your coarse may provoke envy, but will attract respect 
also. When error confronts you, withhold not the re- 
buke or explanation which destroys it. Never breathe 
an immoral atmosphere, unless in the attempt to purify 
it. Better is the frugal intellectual meal, with content- 
ment and .virtue, than the luxury of learning, with 
egotism and vice. 

Right is radical The teacher must know the Truth 
himself. He must live it and love it, or he cannot im- 
part it to others. We aoil our garments with cawsmnted 
conservatism, and afterwards must wash them "P**"*" "*- 
clean. When the spiritual sense of Truth unfolds her 
harmonies to you, take no risks in the policy of error. 
Expect to heal by simply repeating the author's words, 
by right talking and wrong acting, and you will be dis- 
appointed. Such practices as these do not demonstrate 
the Science whereby divine Mind heals the sick. 

Acting from sinister motives destroys your power of 
• healing from the right motive. If you had the inclina- 
tion or power to practise wrongfully, and then Rouble 
should adopt Christian Science, the lesser * Miu » i v- 
power would be destroyed, and vice versa. You do not 
deny the mathematician's right to distinguish the cor- 
rect from the incorrect, among the examples on the 
blackboard, or disbelieve the musician, when he dis- 
tinguishes concord from discord. In like manner the 
author ought to understand what she is saying. 

Wrong and right, Truth and error, will be at strife in 
the minds of students, until victory rests on the side 
of immutable right. Mental chemicalization winning 
follows the explanation of Truth, and a thefleld - 
higher basis is thus won ; but with some individuals 

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the morbid moral and physical symptoms constantly 
reappear. I have never witnessed as decided effects 
from the use of material remedies aa from the use of 

Teach your student that lie must know himself, before 
he can kuow others and minister to human needs. 
Knowledge Honesty is spiritual power. Dishonesty is 
and honesty. Duman weakness, which forfeits divine help. 
You uncover sin, not in order to injure, but in order to 
bless the corporeal man ; and a right motive has its 
reward. Hidden sin is spiritual wickedness in high 
places. The masquerader in this Science thanks God 
there is no evil, yet serves evil in the name of Good. 

You should treat sickness mentally just as you would 
sin, except that you must not tell the patient he is sick, 
™_ _ . <> r fcive names to diseases : for such a course 

treatment. a 

increases fear, the foundation of disease, and 
impresses more deeply the wrong mind-picture. A 
Christian Scientist's medicine is Mind. He never rec- 
ommends hygiene, never manipulates. He never tries 
to " focus mind." He never places patient and prac- 
titioner back to back, never consults tpirits, or re- 
quires the life-history of his patient. Above all, he 
cannot trespass on the rights of mind through animal 
magnetism. It need not be added that the use of tobacco 
and intoxicating drinks is not in harmony with Christian 

Teach your students the omnipotence of Truth, which 
illustrates the impotence of error. The understanding, 
impotent in a degree, of the divine all-power, destroys 
uidh*t*. f eaPj an) j piautg t ne f ee (; j n (j ie t rue p a th,— 

the path which leads to the house built without hands. 

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" eternal in the Heavens." Human hate has no legiti- 
mate mandate and no kingdom. Love is enthroned. 
That evil or matter has neither intelligence nor power, 
is the doctrine of absolute Christian Science ; and this 
is the great Truth which stripB all disguise from error. 

He who understands in any degree the Principle of 
Mind-healing, points out to his student error as well aef 
Truth, the wrong as well as the right practice, i^ iiM 
Love for God and man is the true incentive to i«wtiw 
both healing and teaching. It inspires, illumines, desig- 
nates, and leads the way. Right motives give pinions to 
thought, and strength and freedom to speech and action. 
Love is priestess at the altar of Truth. Wait patiently 
for Spirit to move upon the waters of mortal mind, and 
form the divine concept. Patience must " have her per- 
fect work." 

Do not dismiss students, at the close of a class term, 
feeling that you have no more to do for them. Note 
well their future years. Let loving care and Continuity 
counsel support all feeble footsteps, until oilQtereBt - 
they tread firmly in the strait and narrow way. The 
superiority of spiritual power over sensuous is the cen- 
tral point of Christian Science. Remember that the 
letter and mental argument are only human auxiliaries, 
to aid in bringing thought into accord with the spirit of 
Tmth and Love. 

A. mental state of self-condemnation and guilt, or a 
faltering and doubting trust in Truth, are unsuitable 
conditions for healing the sick. Such mental w»«kiMM 
states indicate weakness, instead of strength. ,nd R ni,t - 
Hence the necessity of being right yourself, in order 
to teach this Science of Healing. You must utilize the 

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moral might of Hind, in order to walk over the waveB of 
error, and Bupport your claims by demonstration. If 
yourself lost in the belief and fear of disease and sin, 
and, ignorant of the remedy, you fail to use the energies 
of Mind in your own behalf, you can exercise little or no 
power for others' help. " First cast the beam out of 
thine own eye, and then shalt thou see clearly to cast 
the mote out of thy brother's eye." 

The student who receives his knowledge of Christian 
Science, or Metaphysical Healing, from a human teacher, 
Highest ma 7 be mistaken in judgment and demonstra- 
te*^- tion ; but God cannot mistake. He selects for 
the highest service one who has grown into such a fitness 
for it as renders any abuse of the mission an impossibility. 
The All-wise does not bestow His trusts upon the unwor- 
thy, when He commissions a messenger who is spiritually 
near Himself. No one can misuse this mental force, if 
taught of God to discern the healing power of Truth. 

This strong point in Christian Science is not to be over- 
looked, — that the same fountain cannot send forth both 
sweet and bitter waters. The higher your 
attainment in the Science of mental healing 
and teaching, the more impossible it will become for you 
to influence minds in any way adverse to their highest 

Teaching or practising in the name of Truth, but con* 
trary to its rules, is most dangerous quackery. Strict 
adherence to the Principle and rules of the 
Scientific method has secured the only success 
of its students. That alone entitles them to the high 
standing which many of them hold in the community, 
a reputation experimentally justified by their efforts. 

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Whosoever affirms that there is more than one method 
of demonstrating this Science greatly errs, iguorantly 
or intentionally, and separates himself from the true 
conception of its healing, and hence from its possible 

Any dishonesty in your theory and practice betrays 
a gross ignorance of the method of the Christ-cure which 
Christian Science reveals. Science makes no p^on^t 
concessions to persons or opinions. One must ««w««i<»»». 
abide strictly by its rules, or he cannot demonstrate its 
Principle. So long as drugs are administered, or exter- 
nal applications prescribed, illness cannot be efficaciously 
treated by the metaphysical process. Truth alone does 
the work, and you must both understand aud abide by 
this divine Principle of your demonstration. 

A Christian Scientist requires my work on Science 
and Health for his textbook, and so do all his students 
and patients. Why ? First .- Because it is the Tba T0 | nm< 
voice of Truth to thiB age, and contains the i™i«pe™i»i«. 
whole of Christian Science, or the Science of healing 
through Mind. Second : Because it was the first pub- 
lished book containing a statement of Christian Science, 
gave the first rules for demonstrating this Science, aud 
registered this revealed Truth, uncontaminated with hu- 
man hypotheses. Other works, which have borrowed 
from this book without giving it credit, have adulter- 
ated the Science. Third : Because this work has done 
more for teacher and student, for healer and patient, 
than has been accomplished by other works. 

Since the divine light of Christian Science first dawned 
upon the author, she has never used this newly discov- 
ered power in any direction which she fears to have 

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openly known. Her object, ever since entering this 
field of labor, has been to prevent suffering, never to 
produce it. That we cannot mentally both 
produce and prevent error is self-evident. In 
the legend of the shield which led to a quarrel between 
two knights, because each of them could see but one face 
of it, both sides were beautiful, according to their degree; 
but there is no good aspect to malpractice, either silvern 
or golden. 

Christian Science is not an exception to the general 
rule, that there is no excellence without labor in a direct 
Backslide™ UQe - 0° e cannot scatter his fire, and at the- 
and figbteu. 8ame time defeat the enemy. To pursue other 
vocations, and at the same time advance rapidly in the 
demonstration of this Science, is not possible. Depart- 
ing from Christian Science, many learners commend 
diet and hygiene. They even administer drugs, intend- 
ing thereby to initiate the cure which they mean to 
complete with Mind ! The Scientist's demonstration 
rests on one Principle, and there must and can be no 
opposite rule. Christian Science is fully stated in this 
book. Let it be applied to the cure of disease, with- 
out resort to other means. 

Mental quackery rests on the same platform with all 
other quackery. The chief plank in this platform is the 
„ , . doctrine that Science has two principles in 

CharhUaoUfni. r r 

partnership, one good, the other bad, — one 
spiritual, the other material, — and that these two may 
be simultaneously at work on the sick. This theory is 
supposed to favor practice from both a mental and mate- 
rial standpoint. Another plank in the platform is this, 
that error will finally have the same effect as Truth. 

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It is anything but Scientifically Christian to think of 
aiding the divine Principle of healing, or trying to sus- 
tain the human body until the divine Mind is . 

• Ever rauly. 

ready to take the case. Divinity is always 
ready. Semper paratua is Truth's motto. Having 
seen so much suffering from quackery herself, the author 
desires to keep it out of Christian Science. The two- 
edged sword of Truth must turn in every direction, to 
guard this Tree of Life. 

Sin makes deadly thrusts at the Christian Scientist, 
as ritualism and creed are summoned to give place to 
higher law ; but Science will ameliorate mor- Tbo pmopiy 
tal malice. The spiritually Scientific man oI "Worn. 
reflects the divine law, thus becoming a law unto him- 
self. He does violence to no man, neither is be a false 
accuser. The Christian Scientist wisely shapes bis 
coarse, and is honest and consistent in following the 
leadings of divine Mind. He must practically acknowl- 
edge, through healing as well as teaching, that Christ's 
way is the only one whereby mortals are radically saved 
from sin and sorrow. 

Christianity causes men to turn naturally from mate- 
rialism to Soul, as the flower turns from darkness to 
light. Man then appropriates those things Advmrament 
which " the eye hath not seen nor the ear *■* "^^ 
heard." Paul and John had a clear apprehension 
that, as mortal man achieves no worldly honors ex- 
cept by sacrifice, so be must gain heavenly riches, 
by forsaking all other wealth. Then he will have 
nothing in common with the worldling's affections, 
motives, and aims. Judge not the future advancement 
of Christian Science by the steps already taken, lest 

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ye be condemned for failing to take the first step 

Any attempt to heal mortality with erring mortal 
mind, instead of resting on the omnipotence of immortal 
Dangerow Mind, must prove abortive. Committing the 
gnoranco. process of Mind-healing to frail mortals, un- 
taught and unrestrained by Science, is like putting a 
sharp knife into the hands of a blind man or a raging 
maniac, and turning bim loose in the crowded streets 
of a city. Whether animated by malice or ignorance, 
such a practitioner will work mischief, — and ignorance 
is ofttimes more harmful than wilful wickedness, be- 
cause the latter is distrusted, and thwarted in its 

The Science is abstract, but the process is simple, and 
the results are sure if the Science is understood. The 

tree must be good, which produces good fruit. 

Guided by divine Truth, and not guesswork, 
the Theologus (that is, the student — the Christian and 
Scientific expounder — of the divine law) treats disease 
with more certain results than any other healer on the 
globe. The Christian Scientist should understand and 
adhere strictly to the rules of metaphysics, as laid down in 
this work, and rest his demonstration on its sure basis. 

Ontology is defined as " the science of the necessary 
constituents and relations of all beings," and it underlies 

all metaphysical practice. Our system of 

Mind-healing rests on the apprehension of the 
nature and essence of all Being, — on Mind, and its 
essential qualities. Its pharmacy is moral, and its 
medicine is intellectual and spiritual, though used for 
physical healing; yet this most fundamental part of 

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metaphysics is the one most difficult to understand and 
demonstrate, for to the material thought all things are 
sure to be material, till rectified by Spirit. 

Sickness is neither imaginary nor unreal, — that is, 
to the false sense of the patient. It is more than 
fancy, for it is solid conviction. It is there- Mi^y.™,,, 
fore to be dealt with through right apprehen- l m * g 1 ' > * H wL 
sion of the Truth of Being. If Christian Healing is 
abused by mere smatterers in Science, it becomes a 
tedious mischief-maker. Instead of Scientifically effect 
ing a cure, it starts a petty crossfire over every cripple 
and invalid, buffeting him with the superficial and cold 
assertion, "Nothing ails you." 

When the Science of Mind was a new revelation to 
the author, she had to impart, while teaching its grand 
facts, the hue of spiritual ideas from her own Author*. «arlj 
spiritual condition, and to do this through instructions. 
the meagre channel afforded by language. As formei 
beliefs were gradually expelled from her mind, the teach- 
ing became clearer, until finally the shadow of old errors 
was no longer cast upon Divine Science. 

Christian Science must be accepted, at this period, by 
induction. We admit the whole, because a part is proven, 
and that part illustrates and proves the entire 
Principle. Christian Science should be taught 
only by those who are morally advanced and spiritually 
endowed ; for it is not superficial, nor is it discerned 
from the standpoint of the human senses. Only by the 
illumination of the spiritual sense, can the light of under- 
standing be thrown upon this Science, because it reverses 
the evidence before the material senses, and furnishes 
the eternal interpretation of God and man. 



Systematic teaching, and the student's spiritual growth 
and experience in practice, are requisite for a thorough 
comprehension of Christian Science. Some 
' individuals assimilate Truth more rapidly than 
others ; but I never knew a student, who adhered to tho 
divine precepts of this Science, and practised them un- 
selfishly, who did not heal the sick, and add continually 
to his store of spiritual understanding, potency, enlight- 
enment, and success. 

If the student goes away to practise Truth's teachings 
only in part, dividing his interests between God and 
Divided Mammon, and substituting his own views for 
ioy.hy. Truth, he will inevitably reap the error he 
sows. Whoever would demonstrate the healing of Chris- 
tian Science must abide strictly by its rules, heed every 
statement, and advance from the rudiments laid down. 
There is nothing difficult or toilsome in this task, when 
the way is pointed out ; but sincerity and persistence 
alone win the prize, as they almost invariably do in 
every department of life. 

Anatomy, according to Christian Science, is mental self- 
knowledge, and consists in the art of dissecting thoughts, 
Anatomj m order to discover their quality, quantity, and 
defined. or igi B . Are thoughts divine or human 1 That 
is the important question. This branch of study is indis- 
pensable to the excision of error. The anatomy of Chris- 
tian Science teacheB when and how to probe the self- 
inflicted wounds of malice, envy, and hate. It teaches 
the control of mad ambition. It unfolds the hallowed 
influences of unselfishness, philanthropy, spiritual love. 
It urges the government of the body, both in health and 
flicknesB. The Christian Scientist, through understand- 

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Ing mental anatomy, discerns and deals with the real 
cause of disease. The material physician gropes among 
phenomena which fluctuate every instant, under influ- 
ences not embraced in his diagnosis ; and so he stum- 
bles and falls in the darkness. 

Teacher and student should also be familiar with the 
obstetrics taught by this Science. To attend properly 
the birth of the new child, or the divine idea, 
you should so detach mortal thought from its 
material conceptions, that the birth will be natural and 
safe. Though gathering new energies, an idea should 
injure none of its useful surroundings, in the travail of 
spiritual birth. It should not have within it a single 
element of error, and should remove properly whatever 
is offensive. Then would the new idea, conceived and 
born of Truth and Love, be clad in white garments. 
Its beginning will be meek, its growth sturdy, and its 
maturity undecaying. When this new birth takes place, 
the Christian Science infant is born of the Spirit, and 
can cause tbe mother no more suffering. Thus will it 
always be, when Truth is allowed to fulfil her perfect 

To decide quickly as to tbe proper treatment of error, 
— whether it be manifested in forms of sickness, sin, 
or death, — ib the first step towards destroying 
it Our Master treated it through Mind. He 
never enjoined obedience to the laws of Nature, if by 
that is meant laws of matter, nor did he use drugs. 
There is a law of God applicable to healing, and it is a spir- 
itual law instead of material. The sick are not healed 
by inanimate matter or drugs only, as they believe they 
are, and this is a mental action or causation. 

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It haB been said to the author : " The world is bene- 
fited by you, but it feels your influence without seeing 
solution [ you- Why do you not make yourself more 
the^thor. widely known?" Could her friends know how 
little time the author has had in which to make herself 
outwardly known, except through her laborious publica- 
tions, — and how much time and toil are still required to 
establish the stately operations of Christian Science, — 
they would understand why she is bo secluded. Others 
could not take her place, even if willing to do so. She 
has therefore remained unseen at her post, working for 
tho generations to come, never looking for a present 

In founding an ethical and medical system, I hare 
labored to expound divine Principle, not to exalt person- 
ality. When striving to benefit mankind I 
have disregarded certain persistent efforts to 
misrepresent me, hinder my work, hide my character, 
and pervert my system ; and have clung to Truth most 
closely when it was maligned. The weapons of bigotry, 
selfishness, ignorance, and error may wound the heart, 
but they chasten it as well. " The hireling flecth, 
because he is an hireling, and careth not for the sheep." 
He who would gain popularity or temporary advantages 
by adulterating Christian Science, and so making it 
void, imposes on mankind. All such falsity has a foun- 
dation of sand. Dishonesty or ignorance never founded 
a system of ethics, hygiene and Christianity. 

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Fob precept must be upon precept, precept upon precept ; line upon 
line, line upon line ; here ft little, and there ft little. — Isaiah. 

THIS chapter is from the first edition of the author's 
class-book, copyrighted in 1870. It is a conden- 
sation of that treatise, and important to learners. Ab- 
solute Christian Science pervades its statements, from 
beginning to end, and elucidates Scientific metaphysical 
practice. The Science of Healing, through Mind, is 
demonstrated on a divine basis. 

Questions and Answers. 

Question. — What is God ? 

Answer. — God is divine Principle, supreme incorpo- 
real Being, Mind, Spirit, Soul, Life, Truth, Love. 

Question. — Are these terms synonymous ? 

Answer. — They are. They refer to one absolute God, 
and nothing else. They are also intended to express the 
nature, essence, and wholeness of Deity. The attri- 
butes of God are justice, mercy, wisdom, goodness, and 
so on. 

Question Is there more than one Principle ? 

Answer. — There is not. Principle is Divine, one Life, 

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one Truth, one Love; and this is God, omnipotent, omni- 
scient, and omnipresent. Omni is adopted from the Latin 
adjective, signifying all. Hence God combines all-power, 
or potency, all-science, or true knowledge, all-presence. 
The varied manifestations of Christian Science indicate 
Mind, not matter, and have but one Principle. 

Question. — What are spirits and bouIb ? 

Answer. — To human belief, they are personalities of 
Mind and matter, Life and death, Good and evil, Truth 
Terms m an0 ^ error; but these contrasting pairs of 
opposition, terms represent opposites, as Christian Sci- 
ence reveals, — neither dwelling together nor assim- 
ilating. Truth is immortal ; error is mortal. The one 
is limitless ; the other is limited. One is intelligent ; 
the other is non-intelligent. Moreover, one is real, and 
the other is unreal. This last statement contains the 
point you will most reluctantly admit, although it is 
the most important to understand, first and last. 

The term souls, or spirits, is as improper as the term 
gods. Soul, or Spirit, signifies Deity, and nothing else. 
Confusion There is no finite soul or spirit. Those terms 
of ens*. mean only one existence, and cannot be ren- 
dered in the- plural. Heathen mythology and Jewish 
theology have perpetuated the fallacy that intelligence, 
soul, and life can be in matter ; and idolatry and ritu- 
alism are the outcome of these man-made beliefs. The 
Science of Christianity comee with fan in hand, to 
separate the chaff from the wheat. Science will de- 
clare God aright; and Christianity will demonstrate this 
declaration, and its divine Principle, making mankind 
better physically, morally, and spiritually. 

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Question. — What is the Science of Soul ? 

Answer. — The first demand of this Science is, " Thou 
ehalt have no other gods before Me." This Me is 
Spirit. Therefore the command means this : iv» chief 
Thou shalt have no intelligence, no life, no » on ™ u "« d «- 
substance, no truth, no love, but that which is spirit- 
ual. The second is like unto it, " Thou shalt love thy 
neighbor as thyself." It should be well understood that 
all men have one Mind, one God and Father, one Life, 
Truth, and Love. Mankind will become perfect in pro- 
portion as this becomes apparent, and the true brother- 
hood of man will thus be established. Having no other 
gods, turning to no other mind but the one perfect Intel- 
ligence to guide him, man is the likeness of God, pure 
and eternal, having that Mind which was also in Christ 

Recollect that Science reveals Spirit, Soul, as not in 
the body, and God as not in man, but as reflected by 
man. The greater cannot be in the lesser. r „ 

° Lending point 

Such a belief is an error that works ill. This 
is a leading point in the Science of Mind, that Prin- 
ciple is not in its idea. Spirit, Soul, is not confined in 
man, and is never in matter. We reason imperfectly, 
from effect to cause, when we conclude that matter is 
the effect of Spirit ; but a priori reasoning shows mate- 
rial existence to be enigmatical. Spirit gives the true 
mental idea. We cannot interpret Spirit through matter. 
Reasoning from cause to effect, in the Science of 
Mind, we begin with Mind, which must be understood 
through the idea which expresses it, and can- gini^n^ f 
not be learned from its opposite, matter. Mfad,orSooi 
Thus we arrive at Truth, or Intelligence, which evolves 
its own unerring idea, and never can be co-ordinate with 

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human illusions. If Soul sinned, it would be mortal; 
foi* ain is mortality's self, inasmuch as it kills itself. 
Error must be mortal, being the antipodes of Truth, if 
Truth is immortal. Because Soul is immortal, Sonl 
cannot Bin, for sin is not the eternal verity of Being. 

Question. — What is the Scientific statement of Being? 

Answer. — There is no life, truth, intelligence, or sub- 
stance in matter. All is infinite Mind and its infinite 
manifestation, for God is All in all. Spirit is immortal 
Truth ; matter is mortal error. Spirit is the real and 
eternal ; matter is the unreal and temporal. Spirit is 
God, and man is His image and likeness; hence, man 
is spiritual and not material. 

Question. — What is Substance ? 

Answer. — That only which is eternal, and incapable 
of discord and decay. Truth, Life, and Love are Sub- 
Spiritusi stance, as the Scriptures use this word in 
■ynoDyma. Bnc h a text as this, from Hebrews: "The 
Substance of things hoped for, the evidence of things 
not seen." Spirit — the synonym of Mind, Soul, or 
God — is Substance; that is, the only real Substance. 
The spiritual universe, including man, is a compound, 
yet individual, idea, reflecting the divine Substance of 

Question. — What is Life ? 

Answer. — Life is divine Principle, Mind, Soul, Spirit, 

without beginning and without end. Eternity, not time, 

_ . expresses the thought of Life, and time is no 

part of eternity. One ceases when the other 

is recognized. One is finite ; the other is forever infinite. 



Life is neither in nor of matter. What is termed mat- 
ter is unknown to Spirit, which involves in itself all 
Substance, and is Life eternal. Matter is a human con- 
cept. Life is divine Mind. Life is not limited. Death 
and finitencss are unknown to Life. If Life ever had a 
beginning, it would also have an ending. 

Question. — What is Intelligence ? 

Antwer. — Intelligence is omniscience, omnipresence, 
and omnipotence. It is the infinite Mind, the triune 
Principle, — or Life, Truth, and Love, — called God. 

Question. — What is Mind ? 

Answer. — The only exterminators of error are the 
great truths that Good, or God, is the only Mind ; that 
His opposite — called evil and devil — is not rnflnitade 
Mind, is not Truth, bat error, without intel- • nd •p™ 8 - 
ligence or truth. There can be but one Mind, because 
there is but one God ; and if we claimed no other, and 
accepted no other, sin would be unknown. We can 
have but one Mind, if that one is infinite. We bury 
the sense of infinitude, when we admit, although God 
is infinite, that evil has a place in this infinity ; for it 
could have no place — where all space is filled with 
God — except in Him. 

We lose the high signification of omnipotence, when 
admitting that God, or Good, is omnipresent, and has all- 
power, yet that there is another power, named Tbt w]e 
evil. This belief, that there is more than one («""«• 
mind, is as pernicious to divine theology as are ancient 
mythology and pagan idolatry. With one Father, even 
God, the whole family of man would be brethren ; and 
with one Mind, and that God, or Good, the brotherhood 

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of man would consist of Love and Truth, and have unity 
of Principle and spiritual power, which constitute Divine 
Science. The existence of more than one mind was 
the basic error of idolatry, which assumed the loss of 
spiritual power, the loss of the spiritual presence of Life 
as eternal Truth, without an opposite error, and the loss 
of Love as ever present and universal. 

Divine Science explains the abstract statement that 
there is one Mind only, by the following self-evident 
Self-evident proposition. If Good, or God, is real, then evil, 
propoiidon. (jjjg opposite of God, is unreal. Then evil can 
only seem real, by giving reality to the unreal. The chil- 
dren of God have but one Mind. Bow can Good lapso 
into evil, when God, the Mind of man, never sins ? The 
Btandard of perfection was originally God and man. Has 
God taken down His own standard, and has man fallen ? 

God is the Principle of Man ; and the Principle of 
man remaining perfect, its idea, or reflection, — man, — 
Uoohioged remains perfect. Man is the expression of 
perfect. God's Being. If ever there was a moment 
when man expressed not this perfection, he could not 
have expressed God ; and there would have been a time 
when Deity was without entity, Being. If man has lost 
perfection, he has lost his Principle, or Mind. If man 
ever existed without a Principle, or Mind, then his ex-* 
istenco was a myth. 

The relations of God and man, divine Principle and its 
idea, are indestructible in Science ; and Science knows no 
lapse from or return to harmony, but holds 
the divine order, or spiritual law, to have re- 
mained unchanged in its eternal history, wherein God, 
and all which He creates, are perfect and eternal. 



The opposite of Truth, — named error, — the oppo- 
site of Science, and the evidence before the fire corpo- 
real senses, afford no evidence of the grand ceieati*! 
facta of Being ; even as these so-called senses HVid( "" :o - 
receive no intimation of the earth's motions or the sci- 
ence of astronomy, but yield assent thereto on the basis 
of natural science. 

Thus should the facte of Divine Science be admitted, 
although the evidence thereof is not supported by evil, 
by matter, or by material sense; because it is fully sus- 
tained by spiritual sense, Divine Science, the evidence of 
God's .and man's co-existence. God is all-powerful and 
ever-present. Therefore there is no other power or pres- 
ence, and the spirituality of the universe, including man, 
is the only fact of creation. " Let God be true, and every 
[material] man a liar." 

Question. — Are doctrines and creeds a benefit to 
man ? 

Answer. — The author subscribed to an Orthodox 
creed in early youth, and tried to adhere to it, until she 
caught the first gleam of that which inter- The Mat of 
prets God as above mortal view. This sense «p«rienos. 
rebuked human beliefs, and gave the spiritual import 
of all things from the divine Mind, expressed through 
Science. Since then her highest creed has been Divine 
Science, which, reduced to human apprehension, she 
has named Christian Science. This Science teaches 
man that God is the only Life, and this Life is Truth 
and Love ; that God is to be adored, understood, and 
demonstrated ; that divine Truth casts out human error 
and heals the sick. 

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The way which leads to Christian Science is strait 
and narrow. God has set his signet to this Science, 
The lionet of making it co-ordinate with all that is real, 
M-udEtftan. yitft on iy t nat w hich is harmonious and eter- 
nal. Sickness, sin, and death, being inharmonious, do 
not originate in God, or belong to His government. His 
law, rightly understood, destroys them. Jesus furnished 
proofs of these statements. 

Question. — What is error ? 

Answer. — Error is a supposition that pleasure and 
pain — that intelligence, substance, life — are ■ existent 
Evanescent in matter. Error is neither Mind, nor one of 
miwruiuj. it8 faculties. Mind is Truth. Error is its 
opposite, a belief without understanding. Error is un- 
real because untrue, — that which seemeth to be, and 
is not. If error were true, its truth would be error, 
and through this we should still lose the standard of 

Question — Is there no sin t 

Answer. — All reality is in God and His creation, har- 
monious and eternal. That which He created was good, 
„, , and He made all that was made. Therefore 

Sin untrue. 

the only reality of sin, sickness, or death 
is the awful fact that unrealities seem real to human 
belief, until God strips off their diaguise. They are not 
true, because He is Truth, and they are not of Him. 
We learn, in Christian Science, that all inharmony of 
mortal mind or body is erroneous ; and error is illusion, 
possessing neither reality nor identity, though seeming 
to be real, and identical with Truth. 

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The Science of Mind disposes of all evil. Truth, God, 
is not the father of error. Sin, sickness, and death arc 
to be classified as effects of error. Christ Redemption 
came to save sinners. The God-principle is * nd du ' llt J'- 
omnipresent and omnipotent. He is everywhere, and 
nothing else is present or has power. Christ is the idea 
of Truth, and this idea comes to heal sickness and sin, 
through Christian Science, which denies corporeal power. 
Jesus is the name of the man who has presented, moro 
than all other men, this idea of God, for he came healing 
the sick and the sinful, and destroying the power of 
death. Jesus is the human man, and Christ is divine ; 
hence the duality of Jesus the Christ. 

In an age of ecclesiastical despotism, Jesus introduced 
the teaching and practice of Christianity, affording proof 
of its Truth and Love ; but to reach his ex- 
ample, — and test its unerring Science accord- 
ing to his rule, by healing sickness, sin, and death,* — 
a better understanding of God is required, as being the 
divine Principle, Love, rather than the personality of 
the man Jesus. 

Jesus established what he said by demonstration, thus 
making his acts of higher importance than his words. 
He demonstrated what he taught. This is jetmnot 
the Science of Christianity. Jesus proved noden,,ood ' 
the Principle to be divine, which heals the sick and 
caste out error. Few however, except his students, un- 
derstood in the least his teachings, and their glorious 
proofs, — namely, that Life, Truth, and Love (the Prin- 
ciple of this unacknowledged Science) destroy all error, 
evil, disease, and death. 

The reception accorded to Truth in the early Chris- 

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tian era, history now repeats. Whoever introduces the 
Science of Christianity will be scoffed at, and scourged 
Mimi.. w ' tD w0r9e cords than those which cut the 
flesh. To the ignorant age in which it first 
appears, Science seems a mistake. Hence the mis- 
interpretation and consequent maltreatment which it 
receives. Christian marvels (and marvel is the simple 
meaning of the Greek word rendered miracle in the 
New Testament) will be misunderstood and misused 
by many, until the glorious Principle of these marvels 
is gained. 

If sin, sickness, and death are as real as Good, 
Life, and Truth, then they must all be from the same 
Fals . . source, God being their author. Now Jesus 
came to destroy sin, sickness, and death ; 
yet the Scriptures aver he " came not to destroy, but to 
fulfil." Is it possible, then, to believe that the evils 
which he lived to destroy are real, or the offspring of 
the Divine will? 

Despite the hallowing influence of Truth in the de- 
struction of error, must error still be immortal ? Truth 
Unreiiitr spares ail that is true. If evil is real, Truth 
dertroywL mu9 t; ma lt e it 80 ; but error, not Truth, is the 
author of the unreal, for the unreal vanishes, while all 
that is real is eternal. The apostle says that the mis- 
sion of Christ was " to destroy the works of the Devil." 
Truth destroys falsity and error, for light and darkness 
cannot dwell together. One inevitably extinguishes the 
other. When one appears, the other disappears. M God 
is too pare to behold iniquity." To Truth there is no 
error; all is Truth. To Spirit there is no matter ; all 
is Spirit, divine Principle and His idea. 

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Question. — What is man ? 

Answer. — Man is not matter, — made up of brains, 
blood, bones, and other material elements. The Scrip- 
tares inform us that man was made in the Hnm .„ 
image and likeness of God. Matter is not £ * ot0[ »- 
that likeness. The reflection of Spirit cannot be so 
unlike Spirit. Man is spiritual and perfect ; and be- 
cause of this, he must be so understood in Christian 
Science. Man is the idea of divine Principle, not phy- 
sique. He is the compound idea of God, including all 
right ideas ; the generic term for all that reflects God's 
image and likeness ; the conscious identity of Being, as 
found in Science, where man is the reflection of God, or 
Mind, and therefore is eternal ; that which has no sepa- 
rate mind from God ; that which has not a single quality 
underired from Deity ; that which possesses no life, in- 
telligence, or creative power of his own, bat reflects all 
that belongs to his Maker. 

And God said : " Let us make man in Our image, af- 
ter Our likeness ; and let them have dominion over the 
fish of the sea, and over the fowl of the air, and over the 
cattle, and over all the earth, and over every creeping 
thing that creepeth upon the earth." 

Man is incapable of sin, sickness, and death, inasmuch 
as he derives his essence from God, and possesses not a. 
single original, or underived, power. Hence 1^™^ 
the real man cannot depart from holiness, ftwiajwrfl. 
Nor can God, by whom man was evolved, engender the 
capacity or freedom to sin. A mortal sinner is not 
God's man, for the offspring of God cannot be evil. 
Mortals are man's counterfeits. They are the children 
of the Wicked One, or the one evil, which declares that 

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man begins as a material embryo. In Divine Science, 
God and the real man are inseparable, as Principle and 
its idea. 

Error, urged to its final limits, Till be self-destroyed. 
It will cease to claim that soul is in body, that life and 
Morula mod intelligence are in matter, and that this raat- 
immoruu. (^j. ; 8 ma n. God is the Principle of man, and 
man is the idea of God. Hence man is not mortal or 
material. Mortals will disappear, and immortals, or the 
children of God, will appear as the only and eternal 
verities of man. Mortals are not fallen children of God. 
They never had a perfect state of Being, which may sub- 
sequently be regained. They were, from the beginning 
of mortal history, conceived in sin and brought forth in 
iniquity. Mortals are material falsities. In the words 
of Paul, they are " without hope, and without God in the 
world." They are errors, made up of sin, sickness, and 
death, which must disappear, to give place to the facts 
which belong to immortal man. 

Learn this, oh mortal, and earnestly seek the spiritual 
state of man, which is divine manhood, outside of all 
imperieha- material selfhood. Remember that the Scrip- 
bie identity, tures say of mortal man : " As for man, his 
days are as grass : as a flower of the field, so he flour- 
isheth ; for the wind passoth over it, and it is gone ; 
and the place thereof Bhall know it no more." 

When speaking of God's children, not the children of 
men, Jesus said, " The Kingdom of God is within you ; " 
Kingdom that is, Truth and Love reign in man, show- 
within. j n g that man is nnfallen and eternal. Jesus 
beheld the perfect man, who appeared to him, where Bin- 
ning mortal man appears to us ; in this perfect man toe 

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Saviour saw God's oirn image and likeness, and this 
healed the sick. Tims Jesus taught that the Kingdom 
of God is universal, and man unfallen, pure, and holy, 
Man is not a material habitation for spirit ; he is himself 
spiritual. Soul, being divine, is reflected in nothing 
imperfect, or unlike the infinite Soul. 

Whatever is material is mortal. To the five corporeal 
senses, man appears to be matter and mind united ; but 
Christian Science reveals him as the idea of . 

God, and declares the corporeal senses to be 
mortal and erring illusions. Divine Science shows it to 
be impossible that a material body, though interwoven 
with matter's highest stratum, mortal mind, should be 
man, the genuine and perfect man, — the immortal idea 
of Being, indestructible and eternal. Were it otherwise, 
man would be annihilated. 

Question. — What are body and Soul ? 

Answer. — Identity is the reflection of Spirit, in multi- 
farious forms of this living Principle. A material body 
is a mortal belief, "dust to dust," Soul is 
the Substance, Life, and Intelligence of man. 
Soul is embodied, but not in matter, and can never be 
reflected in anything inferior to itself. 

Man is the expression of God, Soul. The Indians 
caught some glimpses of the underlying reality, as when 
they called a certain beautiful lake the Smile M«nLfe»t«tion 
of the Great Spirit. Separated from ma n,' n ' lnon8nt1 ^' 
who expresses Soul, Spirit would be a nonentity. Man, 
divorced from Spirit, would lose his entity ; bat there is, 
there can be, no snch division, for man is co-existent 
with God, and God is Spirit. 

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What evidence have you of Soul or Immortality within 
mortality ? Even according to the teachings of natural 
A vacant science, man has never beheld Spirit, or Soul, 
fkmiciie. leaving a body or entering it. What evi- 
dence ia there in support of such a theory of indwelling 
spirit, except the evidence of mortal belief? What 
would be thought of the declaration that a house was 
inhabited, and by a certain kind of persons, when no 
such people were ever seen to go in or come out, or 
were even visible through the windows ? Who can see 
a soul in the body ? 

Question. — Do not brains think and nerves feel, and 
is there no intelligence in matter ? 

Answer. — No, not if Ood be true, and mortal man a 
liar. The assertion is erroneous, that there can be pain 
Function* in or pleasure in matter. That body is moBt 
equilibrium, harmonious, in which the discharge of itB nat- 
ural functions is least noticeable. How can intelligence 
dwell in matter, when matter is non-intelligent, and 
nrain-lobes cannot think ? Matter cannot perform the 
functions of Mind. Error says, " I am man ;" but this 
belief is mortal and far from actual. From beginning 
to end whatever is mortal is composed of material human 
beliefs, and of nothing else. Only that is real which 
reflects God. 

Man is not in matter, nor of it. He is the image and 
likeness, the idea, or reflection, of Spirit; and Spirit 
Immoiui cannot be reflected by matter, mortality, or 
birthright. sm _ Mortal man is really a self-contradic- 
tory phrase, for man is not mortal, " neither indeed 
can be," but immortal. If a child is the offspring of 



physical sense, and not of Soul, it must have a material, 
not a spiritual origin. With what truth, then, could the 
Scriptural rejoicing be uttered by any mother, " I have 
gotten a man from the Lord " ? On the contrary, if 
aught comes from God, it cannot be mortal and material; 
it must be immortal and spiritual. 

Matter is neither Belf-exiatent, nor a product of Spirit 
An image of mortal thought, reflected on the retina, is 
all the eye beholds. Matter cannot, of itself, j^,,, Ul] 
Bee, feel, hear, taste, or smell. It is not self- *>g>>i**n<x- 
cognizant, — cannot feel itself, see itself, or understand 
itself. Take away mortal mind, which constitutes mat- 
ter's supposed selfhood, and it can take no cognizance of 
Spirit, or God. Does ever that which we call dead see, 
hear, feel, or use any of the physical senses ? 

" In the beginning God created the Heaven and the 
earth. And the earth was without form and void, and 
darkness was upon the face of the deep." ch«o»«nd 
(Genesis i. 1, 2.) In the vast forever, in wIm** 
the Science and Truth of Being, the only facts are Spirit 
and its innumerable creations. Darkness and chaos are 
the imaginary opposites of light, understanding, and 
eternal harmony, and are the elements of nothingness, 
or matter, — alias mortal mind. 

We admit that black is not a color, because it re- 
flects no light. So evil should be denied identity or 
power, because it has none of the divine nimtntion 
hues. Paul says : " For the invisible things bma ™ lor - 
of Him, from the creation of the world, are clearly 
seen, being understood by the things which are made." 
(Romans i. 20.) When the Substance of Spirit ap- 
pears in Christian Science, the nothingness of matter 

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is recognized. Where the Spirit of God is, and there 
is no place where God ia not, evil becomes nothing, — ■ 
the opposite of the Something of Spirit. If there is no 
spiritual reflection, then there remains only the darkness 
of vacuity, and not a trace of heavenly tints. 

Nerves are parts of a belief that there is sensation in 
matter, whereas matter is devoid of sensation. Con- 
Nerrw mi sciousness, as well as action, is governed by 
h«m°ny. Mind, — is in God, the origin and governor of 
all that Science reveals. Material sense has its realm 
apart from Science, in the unreal. Harmonious action 
proceeds from Spirit, God. Inharmony has no Principle. 
Ita action is erroneous, and presupposes man to be in 
matter. It makes matter the cause, as well as the effect, 
of Intelligence, or Soul, thus attempting to separate 
Mind from God. 

Man is not God, and God is not man. Again, God, 
or Good, could never make men capable of sin. It is 
Era mm- ^ opposite of Good — that is, evil — which 
existent. seems to make men capable of wrong. Now, 
evil is but an illusion, and error has no real basis. It 
is a false belief. God is not the author of evil. The 
supposititious parent of evil is a lie. 

The Bible declares : " All things were made by Him 
[the divine Word], and without Him was not anything 
Vsmrmd made that was made." This is the eternal 
Eothingnew. verity of Divine Science. If sin, sickness, and 
death were understood as nothingness, they would disap- 
pear. As vapor which melts before the sun, evil would 
vanish before the reality of Good. One must hide the 
other. How important, then, to choose Good as the 
reality ! Man is tributary to God, Spirit, and to nothing 

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else. God's Being is infinity, freedom, harmony, and 
boundless bliss. " Where the Spirit of the Lord ia, 
there is liberty." Like the archpriests of yore, man is 
free "to enter into the holiest," — the realm of God. 

Material sense never helps mortals to understand 
Spirit, God. Through spiritual sense only, man compre- 
hends and loves Deity. The various contra- The rmit 
dictions of the Science of Mind, by the material forWdden - 
senses, do not change the unseen Truth, which remains 
forever intact. The forbidden fruit of knowledge, against 
which Wisdom warned man, is the testimony of matter, 
declaring existence to be at the mercy of death, and 
good and evil to be capable of commingling. This is the 
significance of the Scripture concerning this Tree of 
Knowledge, — this growth of material belief, whereof it 
was said : " In the day when thou eatest thereof, thou 
shalt surely die." Human hypotheses first assume the 
reality of sickness, sin, and death ; and then assume 
the necessity of these evils, because of their admitted 
actuality. These human verdicts are the procurers of 
all discord. 

If Soul sins, it must be mortal. Sin has the elements 
of self-destruction. It cannot sustain itself. If Bin is 
supported, God most uphold it ; and this ia SeQJi , Md 
impossible, since Truth cannot support error. P"™ SonL 
Soul is the divine Principle of man, and never Bins. 
Hence the immortality of Soul. In Science we learn 
it is material sense, not Soul, which sins ; and it will 
be found that it is the sense of sin which is lost, and 
not a sinful soul. When reading the Scriptures, the 
substitution of the word tenaa for soul, gives the exact 
meaning in a majority of cases. 

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Human thought has adulterated the meaning of the 
word soul, through the hypothesis that soul is both an 
Manning evil and a good intelligence, resident in mat- 
lowered. j er _ ij- ne p r0 p er UBe f th e word soul can 
always he gained by substituting the word God, where 
the deific meaning is required. In other cases, use the 
word sense, and you have the Scientific signification. 
As used in Christian Science, Soul is properly the 
synonym of Spirit, or God ; but out of Science, soul is 
identical with sense. 

Question. — Is it important to understand these ex- 
planations, in order to heal the sick ? 

Answer. — It is, since Christ is the Way and the 
Truth, casting out all error. Jesus called himself the 
Sonohip &° n °f Man, but not the Son of Joseph. As 
of jew*. woman is but another name for man, he was 
literally the Son of Man. Jesus was the highest human 
concept of a perfect man. He was inseparable from 
Christ, the Messiah, — the divine idea of God, outside the 
flesh. This also enabled him to demonstrate, above all 
other men, his control over matter. Angels announced 
to the Wisemen of old this dual appearing, and they 
whisper it, through faith, to the hungering heart in 
every age. 

Sickness is part of the error which Truth casts out. 
Error will not expel error. Christian Science is the law 
sickocM °* Truth, which heals the sick on the basis of 
•rroneoM. th e ne Mind, or God. It can heal in no other 
way, since the human, mortal mind is not a healer, but 
creates the belief in disease. 

Here comes in the question, How do drugs, hygiene, 

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and animal magnetism heal ? It may be affirmed that 
they do not heal, but only relieve suffering tempora- 
rily, exchanging one disease for another. We .j^,, t^ng 
classify disease as error, which nothing but * ""— *&**> 
Truth, or Mind, can heal ; and this Mind must be divine, 
not human. Mind transcends all other power, and will 
ultimately supersede all other means in healing. In or- 
der to heal by Science, you must not be ignorant of its 
moral and spiritual demands, nor disobey them. Moral 
ignorance, or Bin, affects your demonstration, and hinders 
its approach to the standard in Christian Science. 

After the author's sacred discovery, she affixed the 
name Science to Christianity, the name error to cor- 
poreal sense, and the name Substance to ftnm adopted 
Mind. Science has called the world to battle b ' ** ,uUlOTi 
over this issue and its demonstration, healing the sick, 
destroying error, and revealing the universal harmony. 
To those natural Christian Scientists, the ancient 
worthies, and to Jesus the Christ, God certainly revealed 
Its spirit, tf not the absolute letter. 

Because the Science of Mind seems to bring into dis- 
honor the ordiuary scientific schools, wrestling with 
material observations alone, this Science has ^^ 
met with opposition ; but if any system honors 
God, it ought to receive aid, not opposition, from all 
thinking people. And Christian Science does honor 
God, as no other theory honors Him ; and it does this 
in the way of His appointing, by doing many wonderful 
. works through the divine name and nature. One must 
fulfil one's mission without timidity or dissimulation, for, 
to be well done, the work must be done unselfishly. 
Christianity will never be based on a divine Principle 

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and so found to be unerring, until its absolute Science 
is reached. When this is accomplished, neither pride, 
prejudice, bigotry, nor envy can wash away its founda- 
tion, for it is built upon the rock, Christ. 

Question. — Does Christian Science, or Metaphysical 
Healing, include medication, hygiene, mesmerism, 01 
mediumship ? 

Answer. — Not one of them is included in it. The 
supposed laws of matter yield to the law of Mind, in Di- 
Mindi™ vine Science. What are termed Natural Sci- 
method *- ence and Material Laws are rules of mortal 
mind. The physical universe expresses the conscious 
and unconscious thoughts of mortals. Physical force 
and mortal mind are one. Drugs and hygiene oppose 
the supremacy of the divine Mind. Drugs and inert 
matter are unconscious, mindless. Certain results, sup- 
posed to proceed from them, are really caused by that 
faith in them which the false human consciousness is 
educated to feel. 

Mesmerism is mortal, material illusion. Animal mag- 
netism is the voluntary or involuntary action of error in 
all its forms, and is the human antipodes of 

Magnetism. _^ _ , -_ . . . 

Divine Science,. Science must triumph over 
sense, and Truth over error, thus putting an end to the 
hypotheses involved in all false theories and practices. 

Question. — Is not materiality the concomitant of 
spirituality, and is not material sense a necessary 
preliminary to the understanding and expression of 
Spirit ? 

Answer. — If error is necessary to define or reveal 

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Truth, the answer is Yes ; but not otherwise. Material 
»en»e is an absurd phrase, for matter has no sensation. 
Science declares that Mind sees, hears, feels, 
speaks, and not matter. Whatever contra- 
dicts this statement is the false sense, which ever betrays 
mortals into sickness, sin, and death- If the unimpor- 
tant and evil appear, only soon to disappear, because of 
their uselessness or their iniquity, then these ephemeral 
views of error ought to be obliterated by Truth. Why 
oppose Christian Science, which instructs mortals how 
to make sin, disease, and death appear more and more 
unreal ? 

Emerge gently from matter into Spirit. Think not to 
thwart the spiritual ultimate of all things, but come 
naturally into Spirit, through better health and Emergence 
morals, and as the result of spiritual growth. io *° ™'- 
Not death, but the understanding of Life, makes man 
immortal. The belief that life can be in matter, or 
soul in body, and that man springs from dust or from 
an egg, is the result of the mortal error which Christ, or 
Truth, destroys, by fulfilling the spiritual law of Being ; 
wherein man is perfect, even as the " Father which is 
in Heaven is perfect." If thought yields its dominion 
to other powers, it cannot outline in the body its own 
beautiful images, but effaces them, and delineates for- 
eign agents, called disease and sin. 

The heathen gods of mythology controlled war and ag- 
riculture as much as nerves control sensation, or muscles 
measure strength. To say that strength can i>; t ] eBrf » 
be in matter, is like saying the power can be d™****- 
in the lever. The notion of any life or intelligence 
in matter is without foundation in fact, and yon can 

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have no faith in falsehood when you have learned its 
true nature. 

Suppose one accident happens to the eye, another 
to the ear, and so ou, until every corporeal sense is 
quenched. What is man's remedy ? To die, 
that he may retain theBe senses ? Even then 
he must gain the understanding of spiritual sense, in 
order to retain immortal consciousness. Earth's pre- 
paratory school must be improved to the utmost. Really, 
man never dies. The belief that he dies will not establish 
his Scientific harmony. Death is not the result of Truth, 
but of error, and one error will not correct another. 

Jesus proved, by the prints of the nails, that his body 
was the same immediately after death as before. If 
Death m death restores sight, sound, and strength to 
a friend. man, then death is surely a better friend than 
Life. Alas for the blindness of belief, which makes har- 
mony conditional upon death and matter, yet supposes 
Mind unable to produce harmony ! So long as this 
error of belief remains, mortals will continue mortal in 
belief, exposed to the mercy of chance and change. 

Sight, hearing, — all the senses of man, — are eter- 
nal. They cannot be lost. Their reality and immor- 
permanent tality are in Spirit and understanding, not in 
seoBibiiity. ma tter. Hence their permanence. If this 
were not so, man would be speedily annihilated. If 
five corporeal senses were the medium through which 
to understand God, then palsy, blindness, and deafness 
would place man in a terrible situation, where he would 
be " without hope and without God in the world ; " hut, 
as a matter of fact, these calamities often drive mortals 
to seek a higher sense of happiness and existence. 

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Life is deathless. Life is the origin and ultimate of 
man, never attainable through death, but gained by walk- 
iug in the footsteps of Truth, both before and 
after that which is called death. There is 
more Christianity in seeing and hearing spiritually than 
materially. There is more Science in the perpetual ex- 
ercise of the Mind-faculties than in their loss. Lost they 
cannot be, while Mind remains. The apprehension of 
this gave sight to the blind and hearing to the deaf 
centuries ago, and will repeat tho wonder. 

Question. — You speak of belief. Who or what is it 
that believes ? 

Answer. — Spirit understands, and thus precludes the 
need of believing. Matter cannot believe, but Mind un- 
derstands. The body cannot believe. The undemanding 
believer and belief are one, and are mortal vera " beheL 
mind. Christian evidence is founded on Science, or 
demonstrable Truth, Bowing from immortal Mind ; and 
there is really no such thiug as mortal mind. Mere be- 
lief is blindness, without Principle wherefrom to explain 
the reason of its hope. The belief is erroneous, that life 
is sentient and intelligent matter. 

The Apostle James said, " Show me thy faith without 
thy works, and I will Bhow thee my faith by my works." 
The understanding that Life is God lengthens our days 
by strengthening our trust in the deathless reality of 
Life, its almightiness and immortality. 

This faith relics upon an understood Principle. This 
Principle makes whole the diseased, and _ . 

r Con firm* t ion- 

brings out the enduring and harmonious 
phases of things. The result of our teachings is their 

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484 SCIENCE AND health. 

sufficient confirmation. When, on the strength of these 
instructions, you are able to banish a severe malady, 
the cure shows that you understand this teaching, and 
get the benefit of Truth. 

The Hebrew and Greek words, often translated belief, 
differ Bomewhat in meaning from that conveyed by the 
Belief ud English verb believe, and Bo their derivatives 
arm tra»t. have more the significance of faith, under- 
standing, trust, constancy, firmness. Hence the Scrip- 
tures often appear, in our common version, to approve 
and endorse belief, when they mean to enforce the ne- 
cessity of understanding. 

Question. — Do the five corporeal senses constitute 

Answer. — Christian Science sustains, with immortal 
proof, the impossibility of any material sense, and defines 
these so-called senses as mortal belief a, whose 
testimony can neither be true of man nor his 
Maker. The corporeal senses can take no cognizance 
of spiritual reality and immortality. NerveB have no 
more sensation, apart from what belief bestows upon 
them, than the fibres of a plant. Mind alone possesses 
all faculties, perception and comprehension; therefore 
mental endowments are not at the mercy of organization 
and decomposition. Otherwise the very worms could 
unfashion man. If it were possible for the real senses 
of man to be injured, Soul could reproduce them in all 
their perfection ; but they cannot be disturbed, since 
they exist as Mind, sot matter. 

The less mind there is manifested in matter, the 
better. When the unthinking lobster loses his claw, it 

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grows again. If the Science of Life were understood, 
it would be found that the senses of Mind are never 
lost, and that matter has no sensation. Then LtiMer 
the human limb would be replaced as readily *=* linib - 
as the lobster's claw, — not with an artificial limb, but 
with the genuine one. Any hypothesis which sup- 
poses life to be in matter, is an educated belief. In 
infancy this belief is not equal to guiding the hand to 
the mouth ; and as existence goes on, it yields to the 
reality of everlasting Life. 

Corporeal sense defrauds, lies, cheats, — will break all 
the commands of the Mosaic Decalogue, to meet its own 
demands. How then can this sense be the 
channel of blessings or of understanding to 
man? How can man, reflecting God, be dependent on 
such material senses for knowing, bearing, seeing ? 
Who dare say that the senses of man can be at one time 
the medium for serving sin, and at another for commu- 
nion with God ? An affirmative reply would contradict 
the Scripture, for the same fountain sendeth not forth 
sweet and bitter waters. 

The corporeal senses are the only source of evil or 
error. Christian Science shows them to be false ; since 
matter has no sensation, and no organic con- organized 
Btruction can give it hearing and sight, or e,,, P t ' ^e " , • 
make it the medium of Mind. Outside the material sense 
of things, all is harmony. A wrong sense of God, man, 
and creation is nonsense, or want of sense. Mortal 
belief would have the material senses sometimes good 
and sometimes bad. It assures mortals that there is 
real pleasure in sin ; but the grand truths of Christian 
Science dispute this error. 

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Will-power is but an illusion of belief, and this illu- 
sion commits depredations on harmony. Human will in 
an animal propensity, not a faculty of Soul. 
Hence it cannot govern man aright. Chris- 
tian Science reveals Truth and Love as- the motive- 
powers of man. Will — blind, stubborn, and headlong — 
co-operates with appetite and passion. Thence arises 
its evil. Thence also comes its powerlessness, Bince 
power belongs to Good, not to evil. 

The Science of Mind needs to be understood. Until 
it is understood, mortals are more or less deprived of 
Theories Truth. Human theories are helplesB to make 
heipieu. man h arm0n j OU8 or immortal, since he is bo 
already, according to Christian Science. Our only need 
is to find this out, and reduce to practice the Principle 
of perfect manhood. 

" Quench not the Spirit, despise not prophecy." Hu- 
man belief — or knowledge gained from the so-called 
Elements material senses — would, by fair logic, annihi- 
disaoiviug. fafo man, along with the dissolving elements 
of clay. The Scientifically Christian explanations of the 
nature and origin of man destroy all material sense with 
immortal testimony. This gives place to the spiritual 
seuBe of manhood, which can be obtained from no other 

Sleep and mesmerism explain the mythical nature of 
material sense. Sleep shows material sense as either 
gieep snd oblivion or nothingness, as illusion or dream. 
oblivion. Under the mesmeric illusion of belief, a man 
will think that he is freezing when he is warm, and 
swimming, when he is on dry land. Needle-thrusts will 
not hurt him. A delicious perfume will seem intoler* 

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able. Animal magnetism thus uncovers material sense, 
and shows it to be a belief without actual foundation. 
Change the belief, and the sensation changes. Destroy 
a belief, and the sensation disappears. 

Material man is made up of involuntary and volun- 
tary error, of a negative right and a positive wrong, 
— the latter calling itself right. Spiritual u«n spiritual, 
man is never wrong. He is the likeness of mu m * WrUl - 
his Maker. Matter cannot connect mortals with the 
true origin and facts of Being, in which all must end. 
It ia only by acknowledging the supremacy of Spirit, 
which annuls the claims of matter, that mortals can lay 
off mortality, and find the indissoluble spiritual link 
which establishes man forever in the divine likeness, 
inseparable from his Creator. 

The belief that matter and mind are one, that matter 
is awake at one time and asleep at another, sometimes 
presenting no appearance of mind, thiB be- wakefuineM 
lief culminates in another belief, — namely, "^drwrning. 
that man dies. Science reveals material man as a dream 
at all times, and as never the real Being. The dream or 
belief goes on, while our eyes are closed or open. In 
sleep, memory and consciousness are lost from the body, 
whence they wander whither they will, with their own 
apparently separate embodiment. 

Awake, wo dream of the pains and pleasures of matter. 
Who will Bay, even though not understanding Christian 
Science, that this dream — rather than the -^, , . 
dreamer — may not be mortal man ! Who 
can rationally say otherwise, when the dream leaves 
mortal man intact in body and thought, but the so- 
called dreamer is unconscious! For right reasoning 



there should be bat one fact before the thought,— 
namely, spiritual existence. Really, there is no other 
existence, since Life cannot be united to its opposite, — 

Being is holiness, harmony, immortality. It is already 
proven that a knowledge of this, even in small degree, 
Disputed will uplift the physical and moral standard of 
campaign. mor taJ B) will increase longevity, will purify and 
elevate character. Thus progress finally destroys all 
error, and brings immortality to light. We know that 
a statement which can be proved must be correct. 
New thoughts are constantly obtaining the floor. These 
two opposite theories — that all is matter, or else that all 
is Mind — will dispute the ground, until one is acknowl- 
edged victor. Discussing his campaign, a great general 
said : " I propose to fight it out on this line, if it takes all 
summer." Science says : All is Mind and Mind's idea. 
You must fight it oat on this line. Matter can afford 
you no aid. 

The notion that mind and matter commingle, in the 
human illusion as to sin, sickness, and death, must even- 
_ tually submit to the Science of Mind, which 

denies this proposition. God it Mind, and 
God it All; hence all it Mind. On this statement rests 
the Science of Being, and its Principle is divine, demon- 
strating harmony and immortality. 

The conservative theory, so long believed, is that there 
are two factors, matter and mind, uniting on some im ■■ 
Conquest «nd possible basis. This theory would keep Truth 
amtmtim. ^3 error a l ways at war. Victory would perch 
on neither banner. On the other hand, Christian Sci- 
ence speedily shows Truth to be triumphant. To cop 

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poreal sense the sun appears to rise and set, and the 
earth to stand still ; but Science contradicts this, and 
explains the solar system as working on a different plan. 
All the evidences of physical sense, or of the knowledge 
obtained thereby, must yield to Science, to the immortal 
sense of things. 

Queation. — Will you explain sickness, and .show how 
it is to be healed ? 

Antwer, — Like a surgeon bandaging the limb and 
arranging plasters, before proceeding to amputation, the 
author has been preparing to answer this 
question. The answer involves her first dis- 
covery, the discovery that enabled her to give a demon- 
stration of Christian Science, or healing through Mind, 
the method whereof is outlined in a preceding chapter, 
on Christian Science Practice. 

Mind must be found superior to all the beliefs of the 
five corporeal senses, and able to destroy all ills. Sick* 
ness is an illusion, to be annihilated by Mind. cond«m n «a 
Disease is an experience of mortal mind. It wop***""*- 
is fear made manifest on the body. Divine Truth takes 
away this physical sense of error, just as it removes a 
sense of moral or mental error. That the body is ma- 
terial, and that matter should suffer, — these proposi- 
tions seem perfectly real and natural in dreams. Every 
sense of life in matter is but a dream, and not the reality 
of Being. 

If Jesus could waken Lazarus from the dream of 
death, this proves that the Christ cart improve The hum 
on a lost sense. Who shall dare to doubt oomctod - 
this consummate test of the power and willingness 

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of divine Mind to hold man forever intact, in a per 
feet state, and to govern his entire action ? Jesus 
said, "Destroy this temple [body], and I [Mind] will 
build it again ; " and bo he did, for tired humanity's 

Is it not a species of infidelity, to believe that so great 
a work as the Messiah's was done for himself, — or for 
God, who needed no help from Jems' ex- 
ample, to preserve the eternal harmony ? But 
mortals did need this help, and lie pointed the way for 
them. Divine Love always has met, and always will 
meet, every human need. It is not well to imagine that 
Jesus demonstrated the divine power to heal only for a 
select number, or for a limited period of time ; since 
to all mankind, and in every hour, Deity supplies all 

The miracle of divine grace is no miracle to Love. 
Jesus demonstrated the inability of corporeality, as well 
Reason &s the infinite ability of Spirit, thus helping 

and grace, feeble human sense to flee from its own 
convictions, and seek safety in Divine Science. Rea- 
son, rightly directed, serves to correct the errors of 
corporeal sense ; but while the spell of belief remains 
unbroken, sin, sickness, and death will seem real (even 
as the experiences of the sleeping dream seem real) 
until the Science of man's eternal harmony breaks 
this illusion with its own unbroken reality. 

Which of these two testimonies concerning man are 

you ready to accept? One is the mortal evidence, 

_ changing, dying, unreal. The other is the 

eternal and real testimony, bearing Truth's 

signet, its lap piled high with immortal fruits. 

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Our Master cast out devils and healed the sick. It 
should be said of his followers also, that they cast evil 
out of themselves and others, and heal the Followers 
Bick. God will heal the sick through man, ri jMUB - 
whenever man is governed by God. Truth casts out 
error now, as surely as it did eighteen centuries ago. 
All of Truth is not understood ; hence its healing power 
is not fully demonstrated. 

If sickness is true, or the idea of Truth, you cannot 
destroy it, and it would be absurd to attempt it. Then 
classify sickness and error as our Master did, Destruction 
when he said to the woman, "Satan hath <*»iievii. 
bound thee." And find a sovereign antidote for error, 
in the life-giving power of Truth acting on human belief, 
a power which opens the prison doors to such as are 
bound, and sets the captive free physically and morally. 

When the illusion of sickness or sin tempts you, cling 
steadfastly to God and His idea. Allow nothing but His 
likeness to abide in your thought. Let neither 
fear nor doubt overshadow your clear sense 
and calm trust, that the recognition of life harmonious 
— as Life eternally is — can destroy any painful sense 
of, or belief in, that which Life is not. Let Christian 
Science, instead of corporeal sense, support your under- 
standing of Being, and this understanding will supplant 
error with Truth, replace mortality with immortality, 
and silence discord with harmony. 

Question. — How can I progress most rapidly in the 
understanding of Christian Science ? 

Answer. — Study thoroughly the letter, and imbibe the 
Spirit. Adhere to its divine Principle, and follow its 

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behests, abiding steadfastly in Wisdom, Truth, and Lore, 
In the Science of Mind, you will soon ascertain that error 
Rudiments cannot destroy error. You will also learn that 
and growth, there is no transfer of mental suggestions from 
one mortal to another; for there is but one Mind, and 
this omnipotent Mind is reflected, and governs the en- 
tire universe. You will learn that in Christian Science 
the first duty is to obey one God, to have one Mind, and 
to love one another. 

That Life is God we all must learn. Ask yourself : 
Am I living the Life that approaches the supreme Good ? 
Am I demonstrating the healing power of 
8r °"* Truth and Love ? If so, then the way will 
grow " brighter unto the perfect day." Your fruits will 
prove what the understanding of God brings to man. 
Hold perpetually this thought, — that it is the spiritual 
idea, or Christ, which demonstrates, with Scientific cer- 
tainty, the rule of healing, upon its divine Principle, 
underlying, overlying, and encompassing all true Being. 
" The sting of death is sin, and the strength of sin is 
the law," — the law of mortal belief, at war with the 
facts of immortal Life, — even with the spir- 
itual law which says to the grave, " Where is 
thy victory ? " but " when this corruptible shall have put 
on incorruption, and this mortal shall have put on im- 
mortality, then shall be brought to pass the saying that 
is written, Death is swallowed up in victory 1 " 

Question. — Have Christian Scientists any religious 

Answer. — They have not, if we accept the term as 
doctrinal beliefs. The following is a brief exposition of 

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the important points, or religious tenets, of Christian 

1. As adherents of Truth, we take the Scriptures for 
our guide to eternal Life. 

2. We acknowledge and adore one Supreme God. 
We acknowledge His Son, and the Holy Ghost, and man 
as the Divine image and likeness. 

8. We acknowledge God's forgiveness of sin, in the 
destruction of Bin, and that sin and suffering are not 

4. We acknowledge the atonement as the efficacy, 
and evidence of divine Love, of man's unity with God, 
and the great merits of the Way-shower. 

5. We acknowledge the way of Salvation demon- 
strated by Jesus, to be the power of Truth over all error, 
sin, sickness, and death ; and the resurrection of human 
faith and understanding to seize the great possibilities 
and living energies of divine Life. 

6. We solemnly promise to strive, watch, and pray 
for that Mind to be in us which was also in Christ Jesus, 
to love one another, and to be meek, merciful, just, and 

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Thk» things aaith He that is holy, He that 1b true, He that hath tin 
key of David, — He that openetb and no man shutteth, and shutteth and 
no man openeth : " I know thy works ; behold, I have Bet before thee an 
open door, and no man can shut it" — Rdvkutiom. 


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Ann I appeared onto Abraham, unto Isaac, and onto Jacob, by the 
name of God Almighty ; but by my name JehoTab waa I not known to 
them. — Exodus. 

All things were made by him ; and without him waa not any thing 
made that waa made. In him wm Life; and the Life waa the light of 

SCIENTIFIC interpretation of the Scriptures most 
properly begins with the beginning of the Old 
Testament, — chiefly because the spiritual im- smothered 
port of the Word, in its earliest articulations, n" 8 ™"™*- 
often seems so smothered by the immediate context as 
to require explication ; whereas the New Testament nar- 
ratives are clearer, and come nearer the heart. Jesus 
illumines them, showing the poverty of mortal existence, 
but richly recompensing human want and woe with 
spiritual gain. The incarnation of Truth, that amplifi- 
cation of wonder and glory which angels only could 
whisper, and God illustrated in light and harmony, is con- 
sonant with ever-present Love. So-called mystery and 
miracle, which subserve the end of natural goodness, 
are explained by that Love for whose rest the weary 
ones sigh, when needing something more native to their 
immortal cravings than the history of perpetnal eviL 

A second necessity for beginning with Genesis is this, — 
that the living and real prelude of the elder Scriptures 

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is bo brief that it would almost seem, from the prepon- 
derance of unreality in the whole narrative, aa if reality 
Spirito«l did not predominate over the unreal, the light 
overture. B j^ e over tne fa^^ the straight line of Spirit 
over the mortal deviations and inverted images of the 
Creator and His creation. 

Spiritually followed, the Book of Genesis is the history 
of the untrue image of God, named mortal man. This 
deflection of Being, rightly viewed, serves to 
suggest the proper reflection of God, and the 
spiritual actuality of man, as given in the first chapter 
of Genesis. When the crude forms of human thought 
take on higher symbols and significations, the Scien- 
tifically Christian views of the universe will appear, illu- 
minating time with the glory of eternity. 

In the following exegesis, each text is followed by 
its spiritual interpretation, according to the teachings 
of Christian Science. 

Genesis i. 1. In the beginning God created the Heaven 
and the earth. 

The Infinite hath no beginning. This word beginning 
is employed to signify the first, — that is, the eternal 
ideas and verity and unity of God and man, including 
identities. the un j verBe . The creative Principle — Life, 
Truth, and Love — is God. The universe reflects Him. 
There is but one Creator and one creation. This crea- 
tion consists of the unfolding of spiritual ideas and their 
identities, which are embraced in the infinite Mind, and 
forever reflected. These ideas range from the infinites- 

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imal to immensity, and the highest ideas are the sons 
and daughters of God. 

Genesis i. 2. And the earth was without form, and void ; 
and darkness was upon the face of the deep. And the Spirit 
of God moved upon the face of the waters. 

The divine Principle and idea constitute spiritual 
harmony, — Heaven and eternity. In this 'universe of 
Truth, matter is unknown. No supposition of 
error enters there. Christian Science, the 
Word of God, saith to the darkness upon the face of 
error, " God is All-in-all ; " and light appears in pro- 
portion as this is understood. It reveals the eternal 
wonder, — that infinite space is peopled with God's ideas, 
reflecting Him in countless spiritual forms. 

Genesis i. 3. And God said : " Let there be light ! " and 
there was light. 

Immortal and divine Mind presents the idea of God : 
first, in light ; second, in reflection ; third, in spiritual 
and immortal forms of beauty and goodness ; M 
but this Mind creates no element or symbol of 
discord and decay. God creates neither erring thought, 
mortal life, mutable truth, nor variable lore. 

Genesis i. 4. And God saw the light that it was good ; and 
God divided the light from the darkness. 

God, Spirit, dwelling in infinite light and harmony, 
from which emanates the true idea, is never reflected by 
aught but the Good. 

Genesis i. 5. And God called the light day, and the dark- 
ness He called night. And the evening and the morning were 
the first day. 

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All questions as to the divine creation, being both 
spiritual and material, are answered in this passage ; for 
though solar beams are not yet included in 
the record of creation, yet there is light. 
This light is not from the sun, nor from volcanic 
flames, but it ia the revelation of Truth and spiritual 
ideas. This also shows that there is no place where 
God's light is not Been, since Truth, Life, and Love 
fill immensity and are ever present. Was not this a 
revelation ? 

The successive appearing of God's ideas is repre- 
sented as taking place on so many evenings and morn- 
ings, — words which indicate, in the absence 
of solar time, spiritually clearer views of Him, 
not implied by material darkness and dawn. Here we 
have the explanation of another Scripture, that " one 
day with the Lord is as a thousand years." The rays 
of infinite Truth, when gathered into the focus of ideas, 
bring light instantaneously ; whereas a thousand years 
of unconcentrated beams — human beliefs, hypotheses, 
and vague conjectures — emit no such effulgence. 

Did infinite Mind create matter, and call it light? 
Spirit is light; and the opposite of Spirit is matter, 
_. just as darkness is the opposite of light. Mate- 

rial sense is nothing but a supposition of the 
absence of Spirit. No solar rays or planetary revolu- 
tions form the day of Spirit. Mind makes its own record; 
but mortal mind has no record in the first chapter of 

Genesis i. 6. And God said : " Let there be a firmament in 
the midst of the waters, and let it divide the waters from the 



Understanding is the spiritual firmament, whereby 
human conception distinguishes between Truth and error. 
The divine Mind, not matter, creates all iden- —^ 
tities ; and they are forms of thought, the ideas 
of Spirit, present to Mind only, never to mindless matter. 

Genesis i. 7. And God made the firmament, and divided 
the waters which were under the firmament from the waters 
which were above the firmament ; and it was bo. 

Spirit imparts the understanding which leads into all 
Truth. The Psalmist saith : " The Lord on high is 
mightier than the noise of many waters, — D „ 

yea, than the mighty waves of the sea." Spir- 
itual sight is the discernment of spiritual Good. Under- 
standing ta the lino of demarcation between the real and 
unreal. It brings the things of Truth, Life, and Love 
into a demonstration, which gives the divine sense and 
spiritual signification of all things in Christian Science. 

This understanding is not intellectual, is not aided 
by scholarly attainments. The fact of all things is 
brought to light in Spirit. God's ideas reflect Ortain>t|on 
the immortal, unerring, and infinite. Mortal, 
erring, and finite are human beliefs, which apportion 
themselves the task of distinguishing between the false 
and the true. Objects utterly unlike their original do not 
reflect that original. Therefore matter cannot proceed 
from God, and it has no real entity. Understanding is a 
quality of God, a quality which separates Christian Sci- 
ence from supposition, — which makes Truth final, say- 
ing, " Truth is all, and there is no error." 

Genesis i. S. And God called the firmament Heaven ; and 
the evening and the morning were the second day. 

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Spirit unites understanding to eternal harmony through 

Divine Science. The calm and exalted thought takes 

upon itself understanding, and is at peace ; 

"* c *" while the dawn of ideas goes on, forming the 

second stage of progress. 

Genesis i. 9. And God said : " Let the waters under the 
Heaven be gathered together unto one place, and let the dry 
land appear." 

Spirit gathers unformed thoughts into their proper 
channels. God unfolds these thoughts, even 
as He opens the petals of a rose, to send 
their fragrance abroad. 

Genesis i. 10. And God called the dry land earth, and the 
gathering together of the waters called He seas; and God 
saw that it was good. 

Here the human concept and divine idea seem con- 
fused by the translator, but they are not so in the Scien- 
i«to™ ^ficaUy Christian meaning of the text. Upon 
Adam devolves the pleasurable task of finding 
names for all material things; yet Adam has not yet 
appeared in the narrative. In metaphor, the dry land 
illustrates the solid formations instituted by Hind, while 
water symbolizes its solutions or elements. Spirit duly 
feeds and clothes every object, as it appears in the line 
of creation, so that it may express the fatherhood and 
motherhood of God. Spirit names and blesses all. With- 
out natures particularly denned, all things would be 
alike, and creation full of nameless children, — wan- 
derers from the parent Mind, strangers in a tangled 



Genesis i. 11. And God aaid: "Let the earth bring forth 
grass, the herb yielding seed, and the fruit-tree yielding fruit 
after hie kind, whose seed is in itself, upon tbe earth ! " and it 
was so. 

The universe of Spirit reflects the creative power of 
its Principle, or Life, which reproduces tbe multitudi- 
nous forms of Mind, and governs the multi- p ^—y^ 
plication of ideas. The tree or herb does not 
yield fruit because of any propagating principle of its 
own, but because it reflects the Mind which includes all. 
The material world reflects mortal mind, even as the 
spiritual creation reflects immortal Mind. 

Infinite Mind governs all ideas, from the molecule to 
infinity. The divine Principle of all expresses Science 
and art throughout His creation ; and tbe Molecular 
only immortality of Hia work is in the divine onlT * r » e - 
Mind. Creation is ever appearing, and must ever con- 
tinue to appear, from tbe nature of its inexhaustible 
Source. Mortal sense inverts this appearing, and calls 
ideas material. Thus misinterpreted, the divine idea 
falls to the level of human belief, and is perverted in 
mortal mind. The seed is in itself, only as Mind is All 
and reproduces all. Mind is the multiplier, and Mind's 
idea, the universe, iB the product. The only intelli- 
gence or substantiality of a thought, a seed, or a flower 
is God, the Creator of them. Mind is the Soul of all, 
and Truth and Love constitute the Intelligence which 
governs all. 

Genesis i. 12. And the earth brought forth grass, and 
herb yielding seed after his kind, and the tree yielding fruit, 
whose seed was in itself, after his kind ; and God saw that 
tt was good. 



God determines the gender of Hie own ideas. The 
gender of the tree is in Mind. The seed within itself is 
s ee d and the pure thought emanating from Mind. The 
lexuaiity. feminine gender is not yet expressed in the 
test. Q-ender means simply kind, or tort, and does not 
necessarily refer to either masculinity or femineity ; 
for the word is not confined to sexuality, and gram- 
mars always recognize a neuter gender, neither male 
nor female. The divine Mind — that is, the element of 
production, of which spiritual ideas are the expression 
— names the female gender last, because femineity is 
highest in the ascending order of creation. The intelli- 
gent idea reveals the infinitude of Love, as it rises from 
the lesser to the greater. 

Genesis i. 13. And the evening and the morning were the 
third day. 

The third stage in the order of Christian Science is 
an important one to the human mind, whose indistinct 
and thronging thoughts are advancing to- 
wards the light of spiritual understanding. 
This period corresponds to the resurrection, when Spirit 
is seen to be the Life of all, and the deathless Life, or 
Mind, is seen to he dependent upon no organization what- 
ever. Our Master reappeared to his students; that is, 
to their apprehension, he rose from the grave on the 
third day of his ascending thought, and so presented to 
them the certain sense of eternal Life. 

Genesis i, 14. And God said : " Let there be lights In the 
firmament of the Heaven, to divide the day from the night ; 
and let them he for signs and for seasons, and for days and 

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Spirit creates no other than heavenly, or celestial, 
bodies, but the stellar universe is do more celestial than 
our earth. This text gives the idea of the _ . ,. 

* Rarefaction. 

rarefaction of thought, as it ascends higher. 
God forms and peoples the universe. The light of 
spiritual understanding gives gleams of the Infinite only, 
as nebula indicate the immensity of space. 

Mineral, vegetable, and animal substances are no more 
contingent on solar time or material structure, than 
they were when " the morning stars sang to- 
gether." Mind made the "plant, before it 
was in the ground." The periods of spiritual under- 
standing are the days and seasons of Mind's creation, 
wherein beauty, sublimity, purity, and holiness — yea, 
the divine nature — appear upon the universe and man, 
never to disappear. 

Knowing the Science of creation, wherein all is Mind 
and its ideas, Jesus rebuked the material thought of his 

fellow-countrymen : " Ye can discern the face „ 

. ,. Meteorology. 

of the sky, but can ye not discern the signs 
of the times ? " How much more should we seek to 
apprehend the spiritual idea of God, than to dwell on 
the objects of sense ! To discern the rhythm of Spirit, 
and blend with the music of the spheres, thought must 
be purely spiritual. 

Genesis i. 15. " And let them be for lights in the firmament 
of the Heaven, to give light upon the earth ! " and it was so. 

Truth and Love enlighten the understanding, in whose 
" light we shall see light ; " and this illumination is re- 
flected spiritually, by all who walk in the light, and turn 
away from light's absence, which we call darkness. 

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Genesis L 16. And God made two great lights; the 
greater light to role the day, and the lesser to rule the night. 
He made the stars also. 

The sun ia a metaphorical representation of Soul out- 
side the body, as giving existence and intelligence to the 
_. universe. Love alone can impart the limitless 

idea of infinite Mind. Geology has never ex- 
plained the earth's formations. It cannot explain them. 
There is no allusion to solar light, until time had been 
already divided into evening and morning; and no al- 
lusion to fluids, until after the record of formation of 
minerals and vegetables. 

This shows that light is a symbol of Life, Truth, and 
Love, instead of a vitalizing property of matter. Science 
Subdivision revea ' 8 one Mind, shining by its own light, 
and governing its own ideas in perfect har- 
mony. Mind forms the ideas which subdivide and radi- 
ate their borrowed light ; and this explains this Scripture, 
" whose seed is in itself." Ideas " multiply and replenish 
the earth," but Mind supports the various ideas consti- 
tuting the sublimity and magnitude of its creation. 

Genesis i. 17, 18. And God set them in the firmament of 
the Heaven, to give light npon the earth ; and to rule over 
the day and over the night, and to divide the light from the 
darkness ; and God saw that it was good. 

God is revealed through harmony, and also in Divine 

Science, which is the seal of Deity and has the impress 

of Heaven. Mind gives light to our mortal 

sense of the sun, and scatters the darkness 

which fteeth away. In the eternal Mind there is no 

night, — no sorrow, pain, or sin. 

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Genesis i. 19. And the evening and the morning were the 
fourth day. 

The changing glow and full effulgence of God's infi- 
nite idea mark the periods of its progress. 

Genesis i. 20. And God said : " Let the waters bring forth 
abundantly the moving creature that hath life, and fowl that 
may fly above the earth, in the open firmament of Heaven." 

To mortal mind, the universe is liquid, solid, and aeri- 
form. Spiritually interpreted, rocks and mountains stand 
for the solid and grand ideas of Truth. Ani- Material 
mals and mortals metaphorically present the '***&""+ 
gradation of thought, rising in the scale of intelligence, 
taking form in masculine and feminine ideas. The fowls 
which fly above the earth, in the open firmament of 
Heaven, correspond to aspirations soaring beyond and 
above corporeality, to the understanding of their incor- 
poreal and divine Principle. 

Genesis i- 21. And God created great whales, and every 
living creature that mo vet h, which the waters brought forth 
abundantly after their kind, and every winged fowl after bis 
kind ; and God saw that it was good. 

Spirit is symbolized by strength, presence, and power, 
and also by holy thoughts, winged with Love. These 
angels of His presence, which have the holiest g™,^ 
charge, abound in the spiritual atmosphere of W"* 
Mind, and consequently reproduce their own character- 
istics. Their individual forms we know not ; but we 
know their natures are ajlied to God's; and spiritual 
blessings, thus typified, are the externalized yet snbjeo 
tive states of bope and faith. 

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Genesis i. 22. And God blessed them, saying : " Be fruit- 
ful, and multiply ; and fill toe waters in the seas, and let fowl 
multiply in the earth." 

Spint blesses the multiplication of its own pure and 
perfect ideas. From the infinite elements of the one 

Mind emanate all forms, colors, and qualities ; 

and these are mental, both primarily and 
secondarily. Their spiritual nature is discerned only 
through the spiritual senses. Mortal mind inverts the 
true likeness, and confers animal names and natures 
upon its own misconceptions. Ignorant of the origin 
and operations of mortal mind, — that is, of itself, — 
this mentality puts forth its own qualities, and then 
claims God as their author; albeit God is ignorant of 
the existence of both this mortal mentality and its claim, 
for the latter usurps the deific prerogatives, and is an 
attempted infringement on Infinity. 

Genesis i. 23. And the evening and the morning were the 
fifth day. 

Advancing spiritual steps, in the teeming universe of 
Mind, lead on to spiritual spheres and exalted ideas. To 
Veiled material sense, this divine universe is dim and 

ipherea. distant, gray in the sombre hues of twilight; 
but anon the veil is lifted, and the scene shifts into light 
Time is not yet measured in the record by solar revolu- 
tions, and the motions and reflections of deific power 
cannot he apprehended until Divine Science becomes the 

Oenesis i. 24. And God said : " Let the earth bring forth 
the living creature after his kind, — cattle and creeping thing 
and beast of the earth, after his kind ! " and it was so. 

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Spirit diversifies, classifies, and individualizes all 
thoughts, which are as eternal as the Mind 
conceiving them ; but the intelligence, exist- 
ence, and continuity of each thought remain in God, 
the divinely creative Principle thereof. 

Geneaia i. 25. And God made the beast of the earth after 
his kind, and cattle after their kind, and everything that creep* 
eth upon the earth after his kind ; and God saw that it was 

God inspires all forms of spiritual thought. His 
thoughts are spiritual realities. Mortal mind — being 
non-existent, and consequently outside the 
range of interminable space — could not, by 
simulating deific power, invert the divine thoughts, and 
afterwards recreate them upon its own plane ; since 
nothing exists beyond the range of all-inclusive infinity, 
wherein and whereof God is the sole creator. He dwells 
in the realm of Mind, joyous in strength. His infinite 
ideas run and disport themselves. In humility they 
climb the heights of holiness. 

Moral courage is the Lion of the Tribe of Judah, the 
king of the mental realm. Free and fearless he roams 
in the forest. Undisturbed he lies in the 
open field, or rests in " green pastures, beside 
the still waters." In the transmission from the divine 
thought to the human, diligence, promptness, and per- 
severance are likened to " the cattle on a thousand hills." 
They carry the baggage of stern resolve, and keep pace 
with highest purpose. Tenderness accompanies all the 
might imparted by Spirit. The animals created by God 
are not carnivorous, as witness the millennial estate 
pictured by Isaiah: 


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Then shall the wolf lie down with the lamb, 

And the leopard shall lie down with the kid; 

The calf and the young lion and the fatling shall be together, 

And a little child shall lead them. 

Patience ia symbolized by the tireless worm, creeping 
slowly over lofty summits, persevering always in its 
intent. The serpent of God's creating is 
neither subtle nor poisonous, but a wise idea, 
charming in its adroitness ; for Love has no elements of 
evil or poison to impart. Its ideas are subject to the 
Mind which formed them, — the power which changeth 
the serpent into a rod. 

Understanding the control which Love holds over all, 
Daniel felt safe in the lions' den, and Paul knew the 
Eternally viper to be harmless. All the creatures of 
h * rmleM * God are harmless, useful, indestructible, mov- 
ing in the harmony of Science. A realization of this 
grand verity was a source of strength to the ancient 
worthies. It supports Christian healing, and enables 
its possessor to emulate the example of Jesus. " And 
God saw that it was good," being His divine reflection. 

Genesis i. 26. And God said : " Let us make man in Our 
image, after Oar likeness, and let them have dominion over 
the fish of the sea, and over the fowl of the air, and over the 
Cattle, and over all the earth, and over every creeping thing 
that creepeth upon the earth." 

The eternal Elohim has created the universe. The 
name Elohim is in the plural ; but this plurality of Spirit 
Eiohbuo does not imply more than one God, nor does 
plurality. jj j m p[y three persons in one. It relates to 
the triunity of Life, Truth, and Love. " Let them have 
dominion." Man is the family name for all the sod 

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and daughters of God. All that God creates moves in 
accord with His Mind, reflecting goodness and power. 

Your mirrored reflection is your own image, or like- 
ness. If you lift a weight, your reflection does this 
also. If you speak, the lips of this likeness 
more in accord with yours. Now compare 
man, before the mirror, to his divine Principle, God 
Call the mirror Divine Science, and call man its re- 
flection. Then note how true, according to Christian 
Science, is the reflection to its original. As the mirror 
reflects yourself, so you, being spiritual, reflect God. 
The Substance, Life, Intelligence, Truth, and Love, 
which constitute Deity, are reflected by His creation; 
and we shall see this true likeness and reflection every- 
where, when we subordinate the false testimony of the 
corporeal senses to the facts of Divine Science. 

Spirit creates and fashions all things spiritually, after 
its own likeness. Life is reflected in existence, Truth in 
truthfulness, God in goodness. Truth imparts subim^tj- 
its own true peace and permanence. Love, reflection »- 
redolent with unselfishness, bathes all in beauty and 
light. The grass beneath our feet silently exclaims, 
" The meek shall inherit the earth." The modest arbu- 
tus, from under the snow, sends her sweet breath to 
Heaven. The great rock gives shadow and shelter. The 
sunlight glints from the church-dome, glances into the 
prison-cell, glides into the sick-chamber, gilds the hos- 
pital cot, brightens the flower, beautifies the landscape, 
bleases the earth. Man, made in His likeness, possesses 
and reflects God's dominion over all the earth. Man is 
co-existent and eternal with God, forever manifesting, in 
more glorified forms, the infinite Father and Mother. 

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Genesis i. 27. So God created man iu His image ; in the 
Image of God created He him ; male and female created He 


To emphasize this momentous thought, it is repeated 
— that God made man in His own Image, to reflect the 
divine Spirit. It follows that man is a generic 
term. Masculine, feminine, and neuter gen- 
ders are human concepts. In one of the ancient lan- 
guages the word for man ia used also as the synonym of 
mind. This definition has been weakened by anthropo- 
morphism, or a humanization of Deity. The word an- 
thropomorphic, ia such a phrase as " an anthropomorphic 
god," is derived from two Greek words, signifying man 
and form, and may he denned as a mortally mental at- 
tempt to reduce Deity to corporeality. The Life-giving 
quality of Mind is Spirit, not matter. The ideal man 
corresponds to creation, to Intelligence, and Truth. The 
Ideal woman corresponds to Life and Love. We have 
not as much authority, in Divine Science, for consid- 
ering God masculine, as we have for considering Him 
feminine, for Love imparts the highest idea of Deity. 

The world believes in many persons ; but if God is 
personal, there is but one person, because there is but 
Emblematic oae God. His personality can only be re- 
pereonality, fleeted, not transmitted. God has countless 
ideas, as sons and daughters ; and they all have one 
Principle and parentage. The only proper symbol of 
God, as person, is Mind's infinite idea. What is this 
idea? Who shall behold it? This idea is God's own 
Image, spiritual, infinite. Even eternity can never re- 
veal the whole of God, since there is no limit to Mind 
or its reflections. 

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Genesis 1. 28. And God blessed them; and God said 
onto them: "Be fruitful and multiply, and replenish the 
earth, and subdue it ; and have dominion over the fish of 
the sea, and over the fowl of the air, and over every liv- 
ing thing that moveth upon the earth." 

Divine Love blesses its own ideas, causes them to 
multiply, to manifest His power. Han, as the image of 
his Maker, reflects the divine might. He is 
the master of earth, not made to till the soil. 
His birthright is dominion, not subjection. He is lord 
of beast, fowl, reptile, and fish, — himself subordinate 
alone to his Maker. This is the Science of Being. 

Genesis i. 29, 80. And God said : " Behold, I have given 
you every herb bearing seed, which is upon the face of all 
the earth, and every tree which is the fruit of a tree yielding 
seed ; to you it shall be for meat And to every beast of the 
earth, and to every fowl of the air, and to everything that 
creepeth upon the earth wherein there is life, I have given 
every green herb for meat." And it was so. 

God gives the lesser idea of Himself, to support the 
greater. In return, the higher always protects the 
lower. The rich in spirit help the poor, in Awistinea 
one grand brotherhood, all' having the same ™4 b «» llt r- 
Principle, or Father; and blessed is that mortal who 
seeth his brother's need and Bupplieth it, seeking his 
own in. another's good. Lore giveth to the smallest 
spiritual idea might, immortality, and goodness, which 
shine through all, as the blossom shines through the 
dew. All the varied expressions of God reflect infinite 
Life, Truth, and Love. 

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Generis i. 81. And God saw everything that He had made, 
and behold it was very good. And the evening and the morn- 
ing were the sixth day. 

The divine Principle, or Spirit, comprehends and ex- 
presses all ; and all must therefore be as perfect as the 
divine Principle is perfect Nothing is new to 
Spirit Nothing can be novel to eternal Mind, 
the author of all things, who knoweth His own ideas 
from all eternity. Deity was satisfied with His work. 
How could He be otherwise, since the spiritual creation 
was the outgrowth, the emanation, of His infinite self- 
containment and immortal wisdom ? 

Genesis ii. 1. Thus the heavens and earth were finished, 
and all the host of them. 

Thus the ideas of God, in universal man, are complete, 
and forever expressed; and Science engirdles infinity 

with the fatherhood and motherhood of Love. 

Human capacity is slow to discern or grasp 
God's idea, and the divine power and presence which go 
with it, in demonstration of its spiritual origin. Mortals 
can never know the Infinite, until they throw off the old 
man, and reach the spiritual image and likeness. What 
can fathom Infinity ! How shall we declare Him, till, in 
the language of the apostle, " we all come in the unity of 
the faith, and of the knowledge of the Son of God, unto 
a perfect man, unto the measure of the stature of the ful- 
ness of Christ " ? 

Genesis ii. 2. And on the seventh day God ended His 
work which He had made ; and He rested on the seventh 
day from all His works which He had made. 

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God rests in action. Giving has pot, cannot, impover- 
ish the divine Mind. No exhaustion follows the action 
of this Mind, according to the apprehension . 
of Divine Science. The highest and finest 
rest, even from a human standpoint, is in holy work. 

Unfathomable Mind is expressed. The depth, breadth, 
height, might, majesty, and glory of infinite Love fill all 
space. That is enough ! Human language Diunwi 
can only repeat an infinitesimal part of what di " iions - 
exists. The infinite idea, man, is no more seen or com- 
prehended by mortals, than his infinite Principle, Love. 
Both are co-existent and eternal. The numerals of in- 
finity, called seven days, can never be reckoned accord- 
ing to the calendar of time. These days will appear as 
mortality disappears ; and they will reveal eternity, new- 
ness of Life, wherein all sense of error disappears for- 
ever, and thought accepts the infinite calculus. 

Genesis ii. 4, 5. These are the generations of the heavens 
and of the earth, when they were created, — in the day that 
the Lord God [Jehovah] made the earth and the heavens, 
and every plant of the field before it was in the earth, and 
every herb of the field before it grew ; for the Lord God 
[Jehovah] had not caused it to rain upon the earth, and there 
was not a man to till the ground. 

Here is the emphatic declaration that God creates all 
through Mind, not through matter ; that the plant grows, 
not because of seed or soil, but because growth 
is the eternal mandate of Mind. Mortal 
thought drops into the ground ; but the immortal creating 
thought is from above, not from beneath. Because Mind 
makes all, there is nothing left to be made by a lower 
power. Spirit acts through the Science of Mind, never 

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causing man to till the ground, but making him supe- 
rior to it. Knowledge of this lifts man above the sod, 
above earth and its environments, to conscious harmony 
and eternal Being. 

Here the inspired record closes its narrative of crea- 
tion. ** It is finished." All that is made is the work of 
Spiritual God » and Good naB created all, and all is 
n «i»tive. Good. We leave this brief, glorious history 
of spiritual creation (as reported in thfl^first chapter of 
Genesis) in the hands of God, not of man, -r- acknowl 
edging His supremacy, omnipotence, and omnipresence, 
to-day and forever. 

The harmony and immortality of man are intact, 
should look away from the opposite supposition, th* 
man is created materially, and turn our gaze\ 
" to the spiritual record of creation ; for that 
should be engraven on the understanding and heart, 
with the point of a diamond and the hand of an angel. 

The reader will naturally ask if there is nothing more 
about creation in the Book of Genesis. Indeed there is, 
but the continued account is mortal and material. 

Genesis ii. 6. But there went up a mist from the earth, 
and watered the whole face of the ground. 

The Science and Truth of the divine creation have 
been presented in the verses already considered ; and 
now the opposite error, a material view of ere- 
' ation, is to be set forth. The second chapter 
of Genesis contains a statement of this material view 
of God and the universe, which is the exact opposite of 
Scientific Truth. The history of error, or matter, if 



rentable, would set aside the omnipotence of Spirit ; but 
it is the false history, in contradistinction to the true. 

The Science of the first record proves the incorrect- 
ness of the second, for they are antagonistic. The first 
record assigns all might and government to The two 
God, and endows man out of His perfection t • co^d, - 
and power. The second record chronicles man as mu* 
table and mortal, — as having broken away from Deity, 
and as revolving in an orbit of his own. Existence, 
separate from Divinity, Science regards as impossible. 

This second record unmistakably gives the history of 
error in its externalized forms, called life and intelligence 
in matter. It records Pantheism, as opposed to the 
supremacy of divine Spirit ; but this state of things is 
declared to be temporary, and this man to be mortal, 
dust returning to dust. 

In this erroneous theory, matter takes the place of 
Spirit. It is represented as the life-giving principle of 
the earth. Spirit is represented as entering --. 
matter, in order to create man. God's glow- 
ing denunciations of man, when not found in His image, 
the likeness of Spirit, convince reason, and coincide with 
revelation, in declaring this material creation false. 

This latter part of the second chapter of Genesis, 
wherein Spirit is supposed to co-operate with matter, in 
constructing man, must be based on some Hypothetic! 
hypothesis of error, for the Scripture just *>-«>p««k»i. 
preceding declares God's work to be finished. Do Life, 
Truth, and Love produce death, error, and hatred ? 
Does the Creator condemn His own creation ? Does 
the unerring Principle of divine law change or repent I 
It cannot be so. Yet one might so judge, from an unln- 

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telligent perusal of the subsequent Scriptural account, 
now under comment. 

The miat of obscurity evolved by error, because of its 
material basis, deepens the false claim, and finally de- 
Viporoiu clares that God knows error, and that it can 
avocation, improve His creation. The lie claims to be 
Truth, when presenting the exact opposite of Truth. 
The creations of matter arise from a mist, or false 
claim, — or from mystification, and not from the firma- 
ment, or understanding, which God erects between the 
true and false. In error everything comes from beneath, 
not from above. All is material myth, instead of the 
reflection of Spirit. 

It may be worth while here to remark that, according 
to the best scholars, there are clear evidences of two 
distinct documents in the early part of the 
Book of Genesis. One is called the Eflohistic, 
because the Supreme Being is therein called Elohim. 
The other document is called the Jehoristic, because 
Deity therein is always called Jehovah, — or Lord God, 
as our common version translates it 

Throughout the first chapter of Genesis, and in three 
verses of the second, — in what we understand to be the 
Jehnvah spiritually Scientific account of creation, — 
w Eiohia. it ig Elohim (God) who creates. From the 
fourth verse of chapter two to chapter five, the Creator 
is called Jehovah, or the Lord. Later on, the different 
accounts become more and more closely intertwined, to 
the end of chapter twelve, after which the distinction is 
not definitely traceable. In the historic parts of the 
Old Testament it is usually Jehovah who is referred to, 
as peculiarly the divine sovereign of the Hebrew people* 

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The idolatry which followed this material mythology 
Is seen in the Phoenician worship of Baal, in the Moab- 
itish god Chemosh, in the Moloch of the 
Amorites, in the Hindoo Vishnu, in the 
Greek Aphrodite, and in a thousand other so-called 

It is found among the Israelites also, who constantly 
went after " strange gods." They called the Supreme 
Being by the national name of Jehovah. In __ 
that name of Jehovah the true idea of God 
seems almost lost. He becomes " a man of war," a 
tribal god to be worshipped, — rather than Love, the 
divine Principle to be lived and loved. 

Genesis ii. 7. And the Lord God [Jehovah] formed man 
of the dost of the ground, and breathed into his nostrils the 
breath of life ; and man became a living soul. 

Did the divine and infinite Principle become a finite 
deity, that He should now be called Jehovah ? Mind had 
made man, both male and female, with a single 
command. How then can a material organ- 
ization become the basis of man ? How can the non- 
intelligent become the medium of Mind, and error be 
the enunciator of Truth ? Matter is not the reflection of 
Spirit, yet God is reflected in all His creation. Is this 
addition to His creation real or unreal? Is it the 
Truth ? or is it a lie, concerning man and God 7 

It must be the latter, for God presently curses the 
ground. Could Spirit evolve its opposite, matter, and 
give matter ability to sin and suffer ? Is 
Spirit, God, injected into dust, and eventually 
ejected at the demand of matter? Does Spirit enter 

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dust, and lose therein the divine nature and omnipo- 
tence ? Does Mind, God, enter matter, to become there 
a mortal sinner, animated by the breath of God I The 
validity of matter is herein opposed, not the validity of 
Spirit, or its creations. Man represents God ; mankind 
represents the Adamic race, and is a human, not a 
divine, creation. 

The following are some of the equivalents of the term 
man, in different languages. In the Saxon, mankind. 
Definition* a woman, any one ; in the Welsh, that which 
of man. r f ug ^ — *jj e primary sense being image, 
form ; in the Hebrew, image, similitude ; in the Icelandic, 
mind. The following translation is from the Icelandic : 

And God said: "Let Us make man after Our Mind and Oar 
liienesa ; " and God shaped man after His Mind ; after God's 
Mind shaped He him ; and He shaped them male and female. 

In the Gospel of John it is declared that all things 
were made through the Word of God, " and without Him 
No baneful C* 6 ^°9°*i or word'] was not anything made 
«■»*■■ that was made." Everything good or worthy, 
God made. Whatever is valueless or baneful, He did 
not make. In the Science of Geneais we read, that 
He saw everything which He had made, " and, behold, 
it was very good." The corporeal senses declare other- 
wise ; and the Scriptural record of sin and death favors 
this conclusion, if we give the same heed to the history 
of error as to the records of Truth, This should not be. 
Sin, sickness, and death must be deemed as devoid of 
reality as they are of Truth. 

Genesis ii. 9. And out of the ground made the Lord God 
[Jehovah] to grow every tree that is pleasant to the sight. 

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and good for food ; tho Tree of Life also, in the midst of the 
garden, and the Tree of Knowledge of good and evil. 

Now the previous and more Scientific record of crea- 
tion declares that He made " every plant o£ the field 
before it was in the earth," This opposite de- w-u. 
claration, this statement that life issues from 
matter, contradicts the teaching of the first chapter,—. 
namely, that all Life is God. Belief is beneath under- 
standing. It involves theories of material hearing, sight, 
touch, taste, and smell, termed the five senses. The ap- 
petites and passions, sin, sickness, and death, follow in 
this train of error, of a belief in intelligent matter. 

The first mention of evil is in the second chapter of 
Genesis, in the legend of the serpent. God pronounced 
good all that He created ; and the Scriptures 3™,,,; 
declare that He created all. The Tree of Life ■*»»"•■ 
stands for the idea of Truth, and the sword which 
guarded it was the type of Divine Science. The Tree of 
Knowledge stands for the erroneous belief that the 
knowledge of evil is as real and God-bestowed as the 
knowledge of Good. Was evil instituted through God, 
Love, who created this fruit-bearer of sin, in contradic- 
tion of the first creation ? This second account is a 
picture of error throughout. 

Genesis ii. 15. And the Lord God [Jehovah} took the 
man, and put him into the garden of Eden, to dress it, and 
, to keep it. 

The name Eden, according to Cmden, means pleasure, 
delight. In this text Eden stands for the mortal, mate- 
rial body. God could not put Mind into mat- 
ter, or infinite Spirit into finite form, to dress 
It and keep it, — to make it beautiful, or cause it to live 

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and grow. Man is God's reflection, which needs no cul- 
tivation, but is ever beautiful and complete. 

Genesis ii. 16. And the Lord God [Jehovah] commanded 
the man, saving : " Of every tree of the garden thou mayest 
freely eat; but of the Tree of the Knowledge of good and 
evil, thou sbalt not eat of it, for in the day that thou eateat 
thereof, thou shalt surely die." 

Here the metaphor represents God, Love, as tempting 
man ; but the Apostle James says : " God cannot be 
tempted of evil, neither tcmpteth He any 
man." It is true that a knowledge of evil 
would make man mortal. It is plain also that material 
perception, gathered from the corporeal senses, con- 
stitutes evil and mortal knowledge. But is it true that 
God, Good, made the Tree of Life to be the Tree of 
Death to His own creation ? Has evil the reality of 
Good ? Evil is false, in every statement 

Genesis ii. 19. And out of the ground the Lord God [Je- 
hovah] formed every beast of the field, and every fowl of the 
air, and brought them unto Adam, to see what he would call 
them ; and whatever Adam called every living creature, that 
was the name thereof. 

Here falsity represents God as repeating creation, but 
doing so materially, not spiritually, and asking a pro- 
Owtion's spective sinner to' help Him. Is the Supreme 
counterfeit, retrograding, and is man giving up his dig- 
nity ? Was it requisite that dust should become sentient, 
for the formation of man, when all Being is the reflection 
of the eternal Mind, and the test declares that He had 
already created man, both male and female ? That 
Adam gave the name and nature of animals is true as a 

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mortal belief, but It cannot be true that be was ordered 
to create man anew, in partnership with God. 

Genesis 11 21. And the Lord God [Jehovah] caused a 
deep Bleep to fall upon Adam, and be slept; and He took 
one of bis ribs, and closed up the flesh instead thereof; and 
vith the rib, which the Lord God [Jehovah] had taken from 
man, nude He a woman, und brought her unto the man. 

Here falsity, error, charges Truth, Ood, with inducing 
a hypnotic state in Adam, in order to perform a surgical 
operation on him, and thereby to create Hypnotic 
woman. Beginning creation with darkness * u w*y. 
instead of light, — materially rather than spiritually, — 
error now simulates the work of Truth, mocking Love, 
and declaring what great things error bath done. Be* 
holding the creations of his own dream, and calling them 
real and God-given, Adam — alias error — gives them 
names. Afterwards he becomes the basis of the creation 
of woman, and of his own kind, — calling them mankind. 

According to this narrative, surgery was first per- 
formed mentally, and without' instruments ; and this 
may be a useful hint to the medical faculty. 
Later in human history, when the forbidden 
food had been evilly digested, there came a change in 
the modus operandi, — namely, that man should be born 
of woman, and not woman again taken from man. It 
came about, also, that instruments were needed to assist 
the birth of mortals. As the first system of obstetrics 
has changed its character, the next change in the man- 
ner of mortal birth may usher in the glorious fact of 
creation, — namely, that both man and woman proceed 
from God, and are His eternal children, belonging to no 
lesser parent. 

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Geneeia iii. 1-3. Now the serpent was more subtle than 
any beast of the field which the Lord God [Jehovah] had 
made ; and he said unto the woman : " Yea, bath God said, 
Ye shall not eat of every tree of the garden?" And the 
woman said unto the serpent : " We may eat of the fruit of 
the trees of the garden ; bnt of the fruit of the tree which is 
in the midst of the garden, God hath said, Ye shall not eat 
of it,' neither shall ye touch it, lest ye die." 

Whence comes a talking, lying serpent, to tempt the 
children of divine Love ? He enters into the metaphor 
only as evil. We have nothing in the animal 
kingdom which represents the species herein 
described, — a talking serpent, — and should rejoice that 
evil, by whatever figure presented, contradicts itself, and 
has neither origin nor support in God, Good; so that we 
may have faith to fight all its claims as worthless. 

Adam, the synonym for error, stands for a belief of 
material mind. He begins his reign over man some- 
what mildly, but increases in falsehood as 
his days become shorter. In this development, 
the divine law of Truth is made manifest by the mortality 
of error. 

In Divine Science, man is sustained by God, the di- 
vine Principle of Being. The earth, at His command, 
brings forth food for man's use. Knowing 
this, Jesus once said, " Take no thought for 
your life, what ye shall eat or what ye shall drink," — 
presuming not on the prerogative of his Creator, but 
recognizing God, the Father and Mother of all, as able to 
feed and clothe man, as He doth the lilies. 

Genesis iii. 4, 5. And the serpent said onto the woman i 
" Ye shall not surely die ; for God doth know that in the d*y 

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ye eat thereof, then your eyes shall be opened, and ye shall 
be as gods, knowing good and evil." 

This myth represents error as always asserting its su- 
periority over Truth, giving the lie to Divine Science, 
and saying, through the material senses : ' 
can open your eyes. 1 can do what God has 
not done for you. Bow down to me, and have another 
god. Only admit I am real, that sin and sense are more 
pleasant to the eyes than spiritual Life, more to be de- 
sired than Truth, and I shall know you, and you will be 

The history of error is a dream-narrative. The dream 
has no reality, no intelligence, no mind ; therefore the 
dreamer and dream are one, for neither is true . „ 

, _. , . . Allegory. 

or real. First, this narrative supposes that 
something springs from nothing, that matter precedes 
mind. Second, it supposes that mind enters matter, and 
so matter becomes living, substantial, and intelligent. 
The order of this allegory — the belief that everything 
springs from dust, instead of from Deity — has been 
maintained in all the subsequent forms of error. This 
is the error, — that mortal man starts from dust, that 
non-intelligence becomes intelligence, that mind and soul 
are both right and wrong. 

It is well that the upper portions of the brain repre- 
sent the higher moral sentiments, as if Hope were ever 
prophesying thus : Mind will sometime rise 
above all material and physical sense, exchang- 
ing it for spiritual perception, and exchanging human 
concepts for the divine consciousness. Then man will 
recognize his God-given dominion and Being. 

If, in the beginning, man's body originated in non-intel 

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ligent dust, and mind was afterwards put into it by the 
Creator, why ia not this divine order still maintained by 
Him in perpetuating the species ? Who will 
say that minerals, vegetables, and animals have 
a propagating principle of their own ? Who dare say, 
either that God is in matter, or that matter exists with- 
out God ? Has man sought out other creative inven- 
tions, and so changed the method of his Maker ? 

Which institutes Life, — matter or Mind ? Does Life 
begin with Mind or with matter ? Is Life sustained 
by matter or by Spirit ? Certainly not by both, since 
flesh wars against Spirit, and the corporeal senses can 
take no cognizance of Spirit. The mythologic theory of 
material life at no point resembles the Scientifically 
Christian record of man as created by Mind, in the 
image and likeness of God, and having dominion over 
all the earth. Did God at first create one man unaided, 
— that is, Adam, — but afterward require the union of 
the two sexes, in order to create the rest of the human 
family ? No ! He made and governs all. 

All human knowledge and material sense must be 
gained from the five corporeal senses. Is this knowl- 
Progeny edge safe, when eating its first fruits brought 
cursed - death ? " H man eat he shall surely die," 

was the prediction in the story under consideration. 
Adam and his progeny were cursed, not blessed ; and 
this indicates that the divine Spirit, or Father, condemns 
material man and remands him to dust. 

Generis iii. 9. And the Lord God [Jehovah] called unto 
Adam, and said : "Where art thou?" And he said: "I heard 
Thy voice in the garden ; and I was afraid, because I was 
naked, and I hid myself." 

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Knowledge and pleasure, evolved through material 
sense, produced the immediate fruits of fear and shame. 
Ashamed before Truth, error shrank abashed 
from the divine voice, calling out to the- cor- *""' 
poraal senses. Its summons may be thus paraphrased : 
" Where art thou ? Art thou in matter ? Then art thou 
a sense of error instead of Truth, evil instead of God, 
or Good." 

Fear was the first manifestation of the error of mate- 
rial sense; it began and will end the dream of matter. 
In the allegory the body had been naked, and 
Adam knew it not ; but now error demands 
that mind shall see and feel through matter, which is 
impossible. The first impression material man had of 
himself was one of nakedness and shame. Had he lost 
man's rich inheritance and God's behest, — dorniuionover 
all the earth ? No ! This was never bestowed on Adam. 

Genesis iii. 11, 12. And He said : " Who told thee that thou 
wast naked ? Hast thou eaten of the tree whereof I commanded 
thee that thou shouldest not eat?" And the man said : "The 
woman whom Thou gavest to be with me, she gave me of the 
tree, and I did eat." 

Here there is an attempt to trace all human errors 
directly or indirectly to God, or Good, as if He were the 
creator of eviL The allegory shows that the 
snake-talker utters the first voluble lie, which 
beguiles the woman and demoralizes the man. Adam, 
alias mortal error, charges God and woman with his own 
dereliction, saying, " The woman, whom Thou gavest me, 
is responsible." According to this belief, the rib, taken 
from Adam's side, has grown into an evil mind, named 

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woman, who aids man to make sinners more rapidly than 
be could alone. Is this " a help meet for man " ? 

Materiality, so obnoxious to God, is already found in 

'■he rapid deterioration of the bote and flesh which came 

from Adam to form Eve. The belief in mate- 

' rial life and intelligence is growing worse at 

every step ; but error must have its suppositional day, 

and multiply until the end thereof. 

Truth, cross-questioning man as to his knowledge of 
error, finds woman the first to confess her fault. She 
says, " The serpent beguiled me, and I did 
eat ; " as much as to say, iu meek penitence, 
Neither man nor God shall father my fault. She has 
already learned so much, that corporeal sense is the 
serpent. Hence she is first to abandon the belief in the 
material origin of man, and to discern spiritual creation. 
This hereafter enables woman to be the mother of Jesus, 
and to behold at the sepulchre the risen Saviour, soon to 
manifest the deathless man of God's creating. This ena- 
bles woman to be first to interpret the Scriptures in their 
true sense, which reveals the spiritual origin of man. 

Genesis iii. 15. And. the Lord God [Jehovah] said unto 
the serpent : " I will put enmity between thee and the 
woman, and between thy seed and her seed; it shall bruise 
thy head, and thou shalt bruise his heeL" 

This prophecy has been fulfilled. The son of the 
virgin-mother unfolded the remedy for Adam, or error : 
and the Apostle Paul explains this warfare — 
between the idea that Jesus presented of di- 
vine power, and mythological material intelligence — as 
opposed to Spirit 

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Paul says, in his Epistle to the Romans : " The carnal 
mind is enmity against God, for it is not subject to the 
law of God, neither indeed can be. And then they that 
are in the flesh cannot please God. But ye are not 
in the flesh, but in the Spirit, if so be that the Spirit of 
God dwell in you." 

There will hereafter be greater mental opposition to 
the spiritual and Scientific meaning of the Scriptures, 
than has ever been before, Bince the Christian Bruising 
era began. The serpent, material sense, will ,!n '* he * d " 
bruise the heel of the woman, will struggle to destroy 
the spiritual idea of Love ; and the woman, this idea, 
will bruise his head. The spiritual idea has given the 
understanding a foothold in Christian Science. The 
seed of Truth and the seed of error, of belief and of 
understanding, — yea, the seed of Spirit and the seed of 
matter, — are the wheat and tares which time will sepa- 
rate, the one to be burned, the other to be garnered into 
heavenly places. 

Gmeaia iii. 16. Unto thewoman He said : " I will greatly 
multiply thy sorrow and thy conception ; in sorrow shalt thou 
bring forth children, and thy desire shall be to thy husband, 
and he shall role over thee." 

Divine Science deals its chief blow at the supposed 
material foundations of life and intelligence. It dooms 
idolatry. A belief in other gods, other crea- jndgnwnt 
tors, and other creations, must go down be- on " ror - 
fore Christian Science.- It unveils the results of sin, as 
shown in sickness and death. When will man pass 
through the open gate of Christian Science, into the 
Heaven of Soul, the heritage of the firstborn among 
men ? Truth is indeed the Way. 

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Genesis iii. 17-19. And onto Adam He said : " Because 
thou hast hearkened unto the voice of thy wife, and bast 
eaten of the tree of which I commanded thee, saying, Thou 
shalt not eat of it ! cursed is the ground for thy sake. In 
sorrow shalt thou eat of it all the days of thy life. Thorns 
and thistles shall it bring forth to thee, and thou shalt eat 
the herb of the field. In the sweat of thy face shalt thou eat 
bread, till thou return unto the ground, for out of it wast 
thou taken; for dust thou art, and unto dust shalt thou 

In the first chapter of Genesis it reads : " And God 
called the dry land earth, and the gathering together of 
The ground the waters called He tea*." In the Apoca- 
md water, lypge it is written : " And I saw a new Heaven 
and a new earth ; for the first Heaven and the first 
earth were passed away ; and there was no more sea." 
In Saint John's vision, Heaven and earth stand for 
spiritual ideas; and the sea — as a symbol of tempest* 
tossed human concepts, advancing and receding — 
is represented as having passed away. The divine 
understanding reigns, is all, and there is no other 

The way of error is awful to contemplate. The illu- 
sion of sin is without hope or Qod. If man's spiritual 

_h— h- gravitation and attraction to one Father, in 
whom all live, move, and have their Being, 
should be lost, and man should be governed by corpo- 
reality instead of Principle, by body instead of Soul, he 
would be annihilated. Created by flesh instead of by 
Spirit, starting from humanity instead of from God, 
mortal man would be governed by himself. 

The blind leading the blind, both would fall Pas 

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stons and appetites must, end in pain. They are " of few 

days, and full of trouble." Their supposed 

joys are cheats. Their narrow limits belittle 

their gratifications, and hedge about their achievements 

with thorns. 

Mortal mind accepts the erroneous, material concep- 
tion of life and joy ; but the true idea is gained from 
the immortal aide. Through toil, struggle, Altoto ^ . 
And Borrow, what do mortals attain ? They 
give np their belief in perishable life and happiness; 
and the mortal and material returns to dust. 

Gerutaia iii. 22-24. And the Lord God [Jehovah] said : 
" Behold, the man has become as one of Us, to know good 
uid evil. And now, lest he put forth his hand, and take also 
of the Tree of Life, and eat, and live forever." Therefore 
the Lord God [Jehovah] sent him forth from the garden of 
Eden, to till the ground from whence he was taken. So He 
drove out the man ; and He placed at the east of the garden 
of Eden cherubims, and a flaming sword, which turned every 
way, to keep the way of the Tree of Life. 

A knowledge of evil was never the essence of divinity 
or manhood. In the first chapter of Genesis, evil has 
no local habitation or name. Creation is there , 
represented as spiritual, entire, and good. 
" Whatsoever a man soweth, that shall he also reap." 
Error excludes itself from harmony. Sin is its own 
punishment. Truth guards the gateway to harmony. 
Error tills its own barren soil, and buries itself in the 
ground, since ground and dost stand for nothingness. 

No one can reasonably doubt that the purpose of this 
allegory — this second account in Genesis — is to depict 

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the falsity of error, and its effects. Subsequent Bible 
revelation is co-ordinate with the Science of Creation, 
AUegono aa recorded in the first chapter of Genesis. 
inMntion - Inspired writers interpret the Word spiritually, 
whereas the ordinary historian interprets it literally. 
Literally taken, the text is made to appear contradic- 
tory in some places ; and divine Love — which gave 
man earth for a possession, and blessed it for bis sake — 
is represented as changeable. The literal meaning would 
imply that God withheld from man the opportunity to 
reform, lest he should improve it, and become better; 
but this is not the nature of God, who is Love, — Love 
infinitely wise and altogether lovely, " seeking not her 
own, but another's good." 

Truth should, and does, drive error out of all self- 
hood. It is a two-edged sword, to guard and guide. 
Truth places the cherub Wisdom at the gate 

Gateway. ■ , ,. ° 

of Understanding, to note the proper guests. 
Radiant with mercy and justice, the sword of Truth 
gleams afar, and indicates the infinite distance between 
Truth and error, between the material and spiritual — 
the unreal and the real. 

The sun, giving light and heat to the earth, is a figure 
of divine Life and Love, enlightening and sustaining 
The„BD« the universe. The holy Tree of Life is sig- 
roatafcd. nificant of eternal reality. The Tree of Knowl- 
edge typifies falsity. The testimony of the serpent is 
significant of the illusion of error, of the false claims of 
matter, of all that misrepresents God. Sin, sickness, 
and death have no record in the Elo-histic introduction 
of Genesis, wherein God creates the heavens, earth, and 
man. Until that which contradicts the Truth of Being 

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enters into the arena, evil has no history ; and it is 
brought into view only as the unreal, in contradistinction 
to the real and eternal. 

Genenis iv. 1. And Adam knew Eve his wife; and she 
conceived, and bare Cain, and said i " 1 have gotten a man 
from the Lord [Jehovah]." 

This account is given, not of immortal man, but mor- 
tal, and of sin which is temporal. Both having a be- 
ginning, must consequently have an end; „ 

• -. . - i i . ^. . Conception. 

while the sinless, real man is eternal. Eve 8 

declaration, " I have gotten a man from the Lord," sup- 
poses God to be the author of sin and sin's progeny. 
This false sense of existence is fratricidal. In the words 
of Jesus, it (the Devil) is " a murderer from the begin- 
ning." Error begins by sapping the foundations of 
Immortality, by reckoning Life as separate from Spirit; 
as if they were something which matter can both give 
and take away. 

What can be the standard of Good, of Spirit, of Life, 
or of Truth, if they produce their opposites, such as evil, 
matter, error, and death ! God could never , 
impart an element of evil, and man possesses 
nothing which he has not derived from God. How then 
has man a basis for wrong-doing? Whence does he 
obtain. the propensity or power to do evil ? Has Spirit 
resigned to matter the government of the universe ? 

The Scriptures declare that God condemned this lie 
as to man's origin and character, by condemning its 
symbol, the serpent, to grovel beneath all the a type of 
beasts of the field. It is false to say that ***•*• 
Truth and error commingle in creation. This falsity is 
exposed by our Master, in parable and argument, aa 

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self-evidently wrong. Disputing these points with the 
Pharisees, and arguing for the Science of Creation, he 
says : " Do men gather grapes of thorns ? " Paul asks : 
" What communion hath light with darkness, or what 
concord hath Christ with Belial ? " 

The divine origin of Jesus gave him more than hu- 
man power to expound the facts of creation, and demon 
sdcutitic strate the one Mind, which made and governs 
offcpnng. man aD ^ ^6 universe. The Science of crea- 
tion, so conspicuous in the birth of Jesus, inspired his 
wisest and leaBt-understood sayings, and was the basis 
of his marvellous demonstrations. Jesus was the off- 
spring of Spirit, and his existence shows that Spirit cre- 
ates neither a wicked nor a mortal man, lapsing into sin, 
sickness, and death. 

Isaiah said, " The Lord makes peace, and creates 
evil ; " but he referred to divine law, as stirring up evil 
Cleansing *° ** 8 utmost, — when bringing it to the sur- 
upheaval: face, and reducing it to nothingness, its only 
proper state. The muddy river-bed must be stirred, in 
order to be purified. In moral chemicalization, when 
the symptoms of evil are aggravated, we may think, in 
our ignorance, that the Lord hath wrought an evil ; but 
we ought to know that God's law only uncovers sin and 
Its effects, that He may annihilate all sense of Bin. 

Science renders " unto Caesar the things that are Cae- 
sar's, and unto God the things that are God's." It says to 
the human sense of sin, sickness, and death, 
" God never made you, and yon are a false 
sense which hath no knowledge of God." Tho Hebrew 
allegory, representing error as assuming a divine char- 
acter, is to teach mortals never to believe a lie. 

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Genesis iv. 3. And Cain brought of the fruit of the 
ground an offering unto the Lord [Jehovah]. And Abel, 
he also brought of the firstlings of his 'flock, and of the fat 

Cain is the type of mortal and material man, con- 
ceived in sin and " brought forth in iniquity," not the 
type of Truth and Love. Material in origin ^ t^ 
and sense, he brings a material offering to offenn 8 B - 
God. Abel takes his offering from the firstlings of the 
flock. A lamb is a more animate form of existence, and 
more nearly resembles a mind-offering, than does Cain's 
fruit. Jealous of his brother's gift, Cain seeks Abel's 
life, instead of making his own gift a higher tribute to 
the Most High. 

Genesis iv. 4, 5. And the Lord [Jehovah] had respect 
unto Abel, and to his offering; but unto Cain and his 
offering He had not respect. 

Had God more .respect for the homage bestowed 
through a gentle animal, than for the worship ex- 
pressed by Cain's fruit ? No ; but the lamb was a 
more spiritual type of the human concept of Love than 
the herbs of the ground could be. 

Genesis tv. 8. Cain rose up against Abel, his brother, and 
slew him. 

The erroneous belief that life, substance, and intelli- 
gence can be material, ruptures the brotherhood of man 
at the very outset. 

Genesis iv. 9. And the Lord [Jehovah] said unto Catn .- 
"Where is Abel, thy brother?" And he said: "I know 
not. Am I my brother's keeper?" 

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Here the serpentine lie invents new forms. It usurp* 
divine power at first. It is supposed to say, 
in the first instance, " Ye shall be as gods." 

Now it repudiates even the human duty of man towards 

his brother. 

Genesis to. 10, 11. And He [Jehovah] said : " The voice 
of thy brother's blood crieth unto Me from the ground ; and 
now thou art cursed from the earth." 

The belief in material life sins at every step. It in- 
curs the divine displeasure, and would kill Jesus, that it 
,. . might be rid of troublesome Truth. Materia! 

beliefs would slay the idea of Spirit, whenever 
and wherever it appears. Though error hides behind a 
lie, and excuses guilt, it cannot forever be concealed. 
Truth, through her eternal laws, unveils error. It 
causes sin to betray itself, and sets upon error the mark 
of the beast The disposition to excuse guilt, or conceal 
it, is punished. The avoidance of justice and denial of 
Truth tends to perpetuate sin, invoke crime, jeopardize 
self-control, and mock the divine mercy. 

Genesis to. 15. And the Lord [Jehovah] said unto him : 
*' Therefore, whosoever slayeth Cain, vengeance shall be 
taken on him sevenfold." And the Lord [Jehovah] set a 
mark upon Cain, lest any finding him should kill him. 

" He that taketh the sword shall perish by the sword." 
Let Truth nncover and deatroy error in God's own way, 
_ ., and let human justice wait on the divine. Sin 

shall receive its full penalty, both for what it 
is and what it does. Justice marks the sinner, and 
teaches mortals not to remove the waymarks of God 


To enmity's own hell of hatred, justice consigns the lie 
which would kill others, in order to satisfy itself. 

Generis iv. 16. And Cain went oat from the presence of 
the Lord [Jehovah], and dwelt in the land of Nod. 

The sinful misconception of Life, as something less 
than God, falls back upon itself, having no' Truth to sup- 
port it. This error, after reaching the climax 
of suffering, yields to Truth and returns to 
dust ; but it 1b only mortal man, not the real man, who 
is lost. The image of Spirit cannot be effaced, since it 
is the ideal of Truth, and changes not, bat becomes 
more beautifully apparent at error's demise. 

The material man is shut out by Divine Science from 
the presence of God, for the five corporeal senses cannot 
take cognizance of Spirit. They cannot come rtHmml . 
into His presence, and must dwell in dream- 
land, until mortals arrive at the understanding that ma- 
terial life, with all its sin, sickness, and death, is an illu- 
sion, against which Science is engaged in a warfare of 
extermination. The great verities of existence are shut 
out by this falsity. 

All error grows out of the evidence before the mate 
rial senses. If man is material, and originates in an 
egg, who shall say that he is not primarily &mo] 
dust ? May not Darwin be right in thinking 
that apehcod preceded mortal manhood ? Minerals and 
vegetables are found, according to Divine Science, to be 
God's ideas, — creations of thought, not of matter. Did 
man, whom God created with a word, originate in an 
egg ? When Spirit made all, did it leave aught for mat 

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ter to create ? Ideas of Truth alone are reflected in the 
myriad manifestations of Life ; and thus it is Been that 
man springs solely from Mind. The belief that matter 
supports Life, would make Life, or God, mortal. 

The text, " In the day when Jehovah God made the 
earth and the heavens," introduces the record of mate- 
aj^CTJj rial creation which followed the spiritual, — 
inception. a creation so wholly apart from God's, that 
Spirit had no participation in it. In His creation ideas 
became productive, obedient to Hind. There was no 
rain, and " not a man to till the ground." Mind, instead 
of matter, being the producer, Life was self-sustained. 
Birth, decay, and death arise from the material sense 
of things, not the spiritual ; for in the latter, Life con- 
sisteth not of the things which a man eateth. Matter 
cannot change the eternal fact that man exists because 
God exists, and nothing is new to the infinite Mind. 

In Science, Mind neither produces matter, nor does 
matter produce Mind. No mortal mind has the right 
First evil or powor to create or to destroy. All is in the 
.uggaiiun. nandB of tjjQ oae Mind( even God _ The firBt 

statement about evil, and the first suggestion of more 
than the one Mind, is in the fable of the serpent. The 
facts of creation, as previously recorded, include nothing 
of the kind. 

The serpent is supposed to say, " Ye shall be as gods I " 
but these gods must be evolved from materiality, and be 
Personality tne ver ^ t^podes oi immortal and spiritual 
Being. Man is the likeness of Spirit, but a 
material personality is not this likeness. Therefore man, 
in this allegory, is neither a lower god, nor the image 
and likenesfl of the one God. 

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Erroneous belief reverses every position of understand- 
ing end Truth. Hence it declares mind to be in and of 
matter, and existence to be infinity entering 
man's nostrils, so that matter shall become 
spiritual. Error begins with corporeality as the pro- 
ducer, instead of divine Principle, and explains Deity 
through mortal and finite metaphors. 

" Behold the man is become as one of TJb." This could 
not be the utterance of Truth or Science ; for, according 
to the record, material man was fast degenerating, and 
never bad been divine. 

The condemnation of mortals to till the ground means 
this, — that they should so improve material belief as to 
destroy it, by germs tending spiritually up- m«iui 
ward. Man, created by God, was given domin- """S* 
ion over the whole earth. The notion of a material 
universe is utterly opposed to the theory of man as 
evolved from Mind. Such fundamental errors send fal- 
sity into all human conclusions, and accord neither place 
nor privilege to Deity. Error tills the whole ground in 
this material theory, which is wholly a false view, de- 
structive to existence and happiness. Outside of Chris- 
tian Science all is vague and hypothetical, the opposite 
of Truth ; yet this opposite impudently demands a bless- 
ing, in its false view of God and man. 

The translators of this record of Scientific creation 
entertained a false sense of Being. They believed in the 
existence of matter, its propagation and power. Erroneous 
From that standpoint of error, they could not «" Mi P oi «'- 
apprehend the nature and operation of Spirit. Hence 
the seeming contradiction in that Scripture, which is bo 
glorious in its spiritual signification. Truth has but one 

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reply to all error, — to sin, sickness, and death: "Dust 
[nothingness) thou art, and auto dust [nothingness] 
shalt thou return." 

" As in Adam [error] all die, even so in Christ 
[Truth] shall all be made alive." The mortality of 
Germination man is a myth, for man is immortal. The 
«nd mortality. £ a i se belief that spirit is now .submerged iu 
matter, at some future time to be emancipated from 
it, — this belief alone is mortal. Spirit, God, never 
germinates, but is " the same yesterday, to-day, and 
forever." If Spirit, God, creates error, that error must 
have existed in the Mind of God, and this dethrones 
the perfection of Deity. 

Is Christian Science contradictory ? Is the divine 
Principle of creation misstated ? Has Mind no Science 
.,.,,, to declare it, while matter is governed by un- 
erring Intelligence 7 The mist which " went 
up from the earth " represents error as starting from an 
idea of truth on a material basis. It supposes God and 
man to be explainable only through the corporeal senses, 
although the material senses can take no cognizance of 
Spirit, or the spiritual idea. 

Genesis and the Apocalypse seem more obscure than 
other portions'of the Scripture, because they cannot pos- 
sibly be interpreted from a material standpoint. To the 
discoverer of Christian Science they are transparent, for 
they contain the deep divinity of the Bible. 

Christian Science is dawning upon a material age. 

The great spiritual facts of Being, like rays of light, 

shine in the darkness ; though the darkness, 

comprehending them not, may deny their 

reality. The proof that the system herein stated i 



Christianly Scientific resides in tlie good it accomplishes; 
for it cures on a demonstrable Principle, which all ma; 

If mathematics presents a thousand different examples 
of one principle, the proving of one example authenti- 
cates all the others. A simple statement of „ ., 

r Problems. 

Christian Science, if demonstrated by healing, 
contains the proof of all here' said of it If one of the 
statements in this book is true, every one must be true, 
for not one departs from its system and rule. You can 
prove for yourself, dear reader, the Science of Healing, 
and so ascertain if the author has given you the correct 
interpretation of Scripture. 

The late Louis Agassiz, by his microscopic examina- 
tions of a vulture's ovum, strengthened the author's con- 
elusions as to the Scientific theory of creation. Embryonic 
He was able to see in the egg the earth's at- eTOl » ,ion - 
mosphere, the gathering clouds, the moon and stars, 
while the germinating speck of embryotic life seemed 
a small sun. Darwin's theory of evolution, from a ma- 
terial basis, is more consistent than most theories in its 
history of mortality. Briefly, this is Darwin's theory, — 
thai; Mind produces its opposite, matter, with power to 
recreate the universe, including man. Material evolu- 
tion implies that the Great First Cause must become 
material, and afterwards must either return again to 
Mind, or go down into dust and nothingness. 

The Scriptures are very sacred. Our aim must be to have 
them understood spiritually, for thus only can Truth be 
gained. The true theory of the universe, in- seamou 
eluding man, is not in material history, but in th * one "- 
spiritual development. Inspired thought relinquishes * 

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material, sensual, and mortal theory of the universe, in- 
cluding man, and adopts the spiritual and immortal. 

It is this perception of Scripture which lifts humanity 
out of disease and death, and inspires faith. " The Spirit 
Scriptural and the Bride say : Come ! . . . Whosoever will, 
P 8rce P don - let him take the water of Life freely ! " Chris- 
tian Science separates error from Truth, and breathes 
through the sacred pages the spiritual sense of Life, 
Substance, and Intelligence. In this Science we dis- 
cover man in the image and likeness of God. We see 
that man has never lost his spiritual estate and his 
eternal harmony. 

How little light or heat reach our earth when clouds 
cover the sun's face ! So Christian Science can be seen, 
The clouds on ^7 aa * ne clouds of corporeal sense roll away ; 
diuoiTiDg. ^a ft gi vea ij tt ] e j y aaj jjght to mortals, 

before Life is spiritually learned. Every agony of mor- 
tal error helps to destroy error itself, and so aids the ap- 
prehension of immortal Truth. This is the new birth 
going on hourly, whereby men may entertain angels, the 
true ideas of God, the spiritual sense of Being. 

Speaking of the origin of mortals, a famous naturalist 
says; " It is very possible that many general statements 
Nstuniiet't now current, about birth and generation, will 
prediotion. ^ c hanged with the progress of information." 
Had the naturalist, through his tireless researches, gained 
the diviner side of Christian Science, — so far apart from 
his material sense of animal growth and organization, — 
he would have blessed the human race more abundantly. 

Natural history is richly endowed by the labors and 
genius of great men. Modern discoveries have brought 
to light important facts in regard to so-called embryotio 

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life. The propagation of their species, by butterfly, bee, 
and moth, without the customary presence of male 
companions, is a discovery corroborative of the Methods of 
Science of Mind ; because these discoveries re P to<luctlon - 
show that the origin and continuance of certain insects 
rest on a Principle apart from sexual conditions. The 
supposition that life germinates in eggs, and must decay 
after it has grown to maturity, if not before, is shown 
by divine metaphysics to be a mistake, — a mistake 
which will finally give place to higher theories and 

Creatures of lower forms of organization are supposed 
to have, collectively, three differing methods of repro- 
duction, and to multiply their species some- The three 
times through eggs, sometimes through buds, P roco >«»' 
and sometimes through self-division. According to re- 
cent lore, successive generations do not begin with the 
birth of new individuals, or personalities, but with the 
formation of the nucleus, or egg, whence one or more of 
those individualities subsequently emerge ; and we must 
therefore look upon the simple ovum as the germ, the 
starting-point, of the most complicated corporeal struc- 
tures, including those which we call human. Here 
these material researches culminate, — in such vague by* 
ipotheses as must necessarily attend false systems, which 
rely upon physics, and are devoid of metaphysics. 

In one instance a celebrated naturalist, Agassiz. dis- 
covers the pathway leading to Divine Science, and 
beards the lion of materialism in its den. At a descent 
that point, however, even this great observer tnm s™ 08 - 
mistakes nature, forsakes Spirit as the divine essence of 
creative Deity, and allows matter and material law to 

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usurp the prerogatives of Omnipotence. He absolutely 
drops from his summit, coming down to a belief in the 
material origin of man ; for be virtually affirms that the 
germ of humanity ia a circumscribed and non- intelligent 

If this be bo, whence cometh Life, or Mind, to the 
human race ? Matter surely possesseth it not. God it* 
Deep-reaching tne ^ife, or Intelligence, which forms and pre 1 
interrogation*. ee rves the individuality and identity of ani- 
mals as well as men. God cannot become finite, and so 
be limited within material bounds. Spirit cannot become 
matter, nor can it be developed through its opposite. Of 
what avail is it to investigate what is miscalled material 
life, which ends in nameless nothingness, even as it be- 
gins ? The true sense of Being and its eternal perfection 
should appear now, just aa it will hereafter. 

Error of thought is reflected in error of action. The 
continual contemplation of existence as material and 
Stages of corporeal — as beginning and ending, with 
sxistence. birth, decay, and dissolution as its component 
stages — hides the true and spiritual Life, and causes 
our standard to trail in the dust. If Life has any mate- 
rial starting-point whatsoever, then the great I Am is a 
myth. If Life is God, as the Scriptures imply, then it 
cannot be embryotic ; and an egg would be an impos- 
sible enclosure for Deity. 

Embryology supplies no instance of one species pro- 
ducing its opposite. A serpent never begets a bird, 
AmaLram tio nor ( * 0CB a *' on D " n £ forth a lamb. Amalga- 
mation is deemed monstrous, and is seldom 
fruitful ; but it is not so hideous and absurd as the sup- 
position that Spirit — the pure and holy, the immutable 

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and immortal — can originate the impure and mortal, 
and dwell in it. As Christian Science repudiates self* 
evident impossibilities, the material senses must father 
them ; for both these senses and their reports are un- 
natural, impossible, and unreal. 

Either Mind produces, or it is produced. If Mind is 
first, it cannot produce its opposite, matter. If matter 
is first, it cannot produce Mind. Like pro- The red 
dnces like. In natural history, the bird is not P rodu,: * r * 
the product of a beast. In spiritual history, matter is 
not the progenitor of Mind. 

One distinguished naturalist argues that mortals 
spring from eggs and in races. Mr. Darwin admits 
this ; but he adds that mankind has ascended xh« ascent 
through all the lower grades of existence. 0, *p bcuw - 
Evolution describes the gradations of human belief ; but 
it does not acknowledge the method of Divine Mind, or 
see that material methods are impossible in Divine Sci- 
ence, and that all Science is of God, not of man. 

Naturalists ask : " What can there be, of a material 
nature, transmitted through these bodies called eggs, — 
themselves composed of the simplest material Tnraimitted 
elements, — by which all peculiarities of ances- P^Uritiei. 
try, belonging to either sex, are brought down from 
generation to generation?" ■ The question of the natu- 
ralists amounts to this: How can matter originate or 
transmit mind ? We answer that it cannot. Darkness 
and doubt encompass thought, so long as it bases crea 
tion on materiality. From a material standpoint, " Who, 
by searching, can find out God ? " All must be Mind, 
or else all must be matter. Neither can produce the 
other. Mind is immortal : but the material seed must 

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decay, in order to propagate its species, and the result 
ing germ is doomed to the same routine. 

The ancient and hypothetical question as to which is 
first, the egg or the bird, is answered, if the egg pro* 
inc batkm ^ uce8 tne parent. Bpt we cannot stop here. 
Another question follows : Who or what pro- 
duces the parent of the egg? That the earth was 
hatched from the Egg of Night was once an accepted 
theory. Heathen philosophy, modern geology, and all 
other material hypotheses, deal with causation as con- 
tingent on matter, and as necessarily apparent to the 
corporeal senses, even where the proof requisite to sus- 
tain this assumption is undiscovered. Mortal theories 
make friends of sin, sickness, and death; whereas the 
spiritual facts of existence include neither member of 
this dolorous and fatal triad. 

Human experience in mortal life, starting from an 
egg, corresponds with that of Job, when he Bays, " Man 

is of few days and full of trouble." Mortals 
Release. J . 

mnst emerge from this notion of material life 
as all-in-all. They must peck their BhellB open with 
Christian Science, and look upward. Thought, loosened 
from a material basis, but not yet instructed by Sci- 
ence, may become wild with freedom, and so be self* 

From a material source flows no remedy for Borrow, 
sin, and death; for the redeeming power, from the ills 
penitence they occasion, is not in egg or dust. The 
of specks, blending tints of leaf and flower show the 
order of matter to he the order of mortal mind. The 
intermixture of different species, urged to its utmost 
limits, results in a return to the original species. Thai, 

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ft is learned that matter is 8 manifestation of mortal 
mind, and that matter always surrenders its claim, when 
the perfect and eternal Mind appears. 

Naturalists describe the origin of mortal and material 
existence in the various forms of embryology, and ac- 
company their descriptions with important 
observations, which should awaken thought to 
a higher and purer contemplation of man's origin. This 
consciousness mnst precede an understanding of the 
harmony of Being. Mortal thought must obtain a bet- 
ter basis, get nearer the Truth of Being, or health will 
never be universal, and harmony will never become the 
standard of man. 

One of our ablest naturalists has said : " We have no 

right to assume that individuals have grown or been 

formed under circumstances which made ma- , 

, Assumptions. 

terial conditions essential to their maintenance 
and reproduction, or important to their origin and first 
introduction." Why, then, is the naturalist's basis so 
materialistic, and his deductions generally material ? 

Adam was created before Eve. Herein it is seen that 
the maternal egg never brought forth Adam. Eve was 
formed from Adam's rib, not from a foetal ah nativity 
ovum. Whatever theory may be adopted by ' m H"™***- 
general mortal thought, to account for human origin, 
that thought is sure to become the signal for the appear- 
ance of that method in finite forms and operations. If 
consentaneous human belief agrees upon an ovum as the 
point of emergence for the human race, this potent be- 
lief will immediately supersede the more ancient super- 
stition about the creation from dust, or from the rib of 
our primeval father. 

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You may say that mortals are formed before the; 
think, or know aught of their origin ; and you may also 
_ ,. ask how belief can affect a result which pre- 

FreconcepOon. * 

cedes the development of that belief. It can 
only be replied, that Christian Science reveals what " eye 
hath not seen," — that the universe, inclusive of man, is 
as eternal as God, who is its immortal Principle. There 
is no such thing as mortality, nor are there prop- 
erly any mortal beings; because Being is immortal, 
like Deity, — or, rather, Being and Deity are one and 

Error is always error. It is no thing. Any state- 
ment of life, following from a misconception thereof, 
Om- conscious ' B erroneous, because it is destitute of- any 
development, knowledge of its so-called selfhood, of its 
origin or existence. The mortal is unconscious of his 
foetal and infantile existence ; but as he grows up into 
another false claim, of self-conscious matter, he learns 
to say: "I am somebody ; but who made me?" Error 
replies, " God made you." The first effort of error is, 
and always has been, to impute to God the creation of 
whatever is sinful and mortal ; but infinite Mind seta at 
naught such a mistaken belief. 

Jesus defines this opposite of God and His creation 
better than we can, when he says, " He is a liar, and the 
., , . father of it." Jesus also said, " I have chosen 

Mendacity. , 

you twelve, and one of you is a devil." This 
he said t>f Judas, one of Adam's race. Jesus never inti- 
mated that God made a devil, but he did say, " Ye are of 
your father, the Devil." All these sayings were to show 
that mind in matter is the author of itself, and is simply 
a falsity and illusion. 

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It is the general belief that the lower animals are less 
Bkkly than those possessing higher organizations, espe- 
cially those of the human form. This would Aiimenu 
indicate that there is less disease, in propor- of """"lo- 
tion as the force of mortal mind is less felt, and that 
health attends its absence. A fair conclusion from this 
might be, that it is the human belief, and not the divine 
arbitrament, which brings the physical organism under 
the yoke of disease. 

An inquirer once said to the Discoverer of Christian 
Science : " I like your explanations about Truth, but I 
do not comprehend what you say about error." The liga 
This is the nature of error. The mark of o( Bmr - 
ignorance is on its forehead, for it neither understands 
nor can be understood. Error would have itself received 
as Mind, as if it were as real and God-created as divine 
Truth ; but Christian Science attributes to error neither 
entity nor power, because error is neither Mind, nor the 
outcome of Mind. 

Searching for the origin of man, who is the reflection 
of God, is like inquiring into the origin of God himself, 
the self-existent and eternal. Only impotent Tbe origin 
error would seek to unite Spirit with matter, ot dmmt 7- 
Good with evil, Immortality with mortality, and call this 
sham unity man ; as if man were the offspring of both 
Mind and matter, of both Deity and humanity. Crea- 
tion rests on a spiritual basis. We lose our standard of 
perfection, and set aside the proper conception of Deity 
when we admit that the Perfect is the author of aught 
that can become imperfect, that God bestows the power 
of sinning, or that Truth confers the ability to err. 
.Our great example, Jesus, could restore the individ- 

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ualized manifestation of existence, which seemed to 
vanish with death. Knowing that God is the Life of 
man, Jesus was able to present himself unchanged after 
the crucifixion. Truth fosters the idea of Truth, and 
not the belief in illusion or error. That which is real is 
sustained by Spirit. 

Vertebrata, articulata, mollusca, and radiata are 
evolved by mortal and material thought. By this thought 
they are classified, and supposed to possess 
life and mind. These beliefs will disappear, 
when the radiation of Spirit destroys forever any belief 
in intelligent matter. Then will the new Heaven and new 
earth appear, for the former things will liave passed away. 

Mortal belief infolds the conditions of sin. It dies, 
to live again in renewed forms, only to go out at last 
Profoundnwu forever ; for Life everlasting is not to be gained 
•ad obli » ion - simply by dying. Christian Science may ab- 
sorb the attention of sage and philosopher, but the Chris- 
tian alone can fathom it. It is made known most folly 
to him who understands best the divine Life. Did all 
the enlightenment of the race come from the deep sleep 
which fell upon Adam ? Sleep is darkness ; but God's 
creative mandate was, " Let there be light." In sleep, 
cause and effect are mere illusions. They seem to be, 
but are not. Oblivion and dreams, not realities, come 
with sleep. Even so goes on the Adam-belief, of which 
mortal and material life ia the dream. 

Ontology receives less attention than physiology. 
Why ? Because mortal mind most waken to spiritual 
_ , Life, before it cares to solve the problem of 

Ontology. . r 

Being ; but when that awakening comes, ex* 
istence will be viewed from a new standpoint 

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tt is related that s father, anxious to try such an 
experiment, plunged his infant babe,' only a few hours 
old, into water for several minutes, and re- A WMlarj 
peated this operation daily, until the child "penment. 
could remain under water twenty minutes, moving and 
playing without harm, like a fish. Parents should re- 
member this, and so learn how to develop their children 
properly on dry land. 

Mind controls the birth-throes in the lower realms of 
nature, wherein parturition is without suffering. Vege- 
tables, minerals, and many animals suffer no _ 

' ' ' Parturition. 

pain in multiplying ; but human propagation 
has its woe, because of its belief. Christian Science re- 
veals harmony as proportionately increasing, as the line 
of creation rises towards spiritual man, — towards en- 
larged understanding and intelligence; but in the line 
of the corporeal senses, the leBB a mortal knows of sin, 
disease, and mortality, the better for him, — the less pain 
and sorrow are his. When the mist of mortal mind evap- 
orates, the curse will be removed which says to woman, 
"In sorrow thou shalt bring forth children." Divine 
Science rolls back the clouds of error with the light of 
Truth, and lifts the curtain on man as never born or dy- 
ing, but coexistent with his Creator. 

Popular theology takes up the history of man as if he 
began materially right, but immediately fell into spiritual 
sin ; whereas revealed religion proclaims the Gene*u 
Science of Hind, and its formations, as being ,nd Je " u - 
in accordance with the first chapter of the Old Testament, 
when Mind spake and it was done. 

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Blessed ii he that readeth, and they that hear the word* of thla 
prophecy, and keep those things which are written therein; lor tha 
time ii at hand. — Rbvblatiok. 

SAINT JOHN writes, in the tenth chapter of his 
Book of Revelation: 

And I saw another mighty angel come down from Heaven, 
clothed with a cloud ; aod a rainbow was upon his head, and 
liis face was as it were the sun, and his feet as pillars of 
fire. And he had in hia hand a little book open ; and he 
set his right foot upon the sea, and his left foot upon the 

Is tliis angel, or message from God, Divine Science, 
that comes in a cloud ? To mortals obscure, abstract, 
and dark ; but a bright promise crowns its 
brow. When understood, it is Truth's prism 
and praise ; when you look it fairly in the face, you can 
heal by its means, and it hath for you a light above the 
sun, for God " is the light thereof." Its feet are pillars 
of fire, foundations of Truth and Love. It brings the 
baptism of the Holy GhoBt, whose flames of Truth were 
prophetically described, by John the Baptist, as con* 
awning error. 

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This angel had in his hand a "little boot," open for 
all to read and understand. Did this same book contain 
the revelation of Divine Science, whose " right Troth-* 
foot " or dominant power was upon the sea, Tolunie ' 
— upon elementary, latent error, the source of all 
error's visible forms T His left foot was upon the earth ; 
that is, a secondary power was exercised upon visible 
error and audible sin. The " still, small voice" of Scien- 
tific thought reaches over continent and ocean, to the 
globe's remotest bound. The inaudible voice of Truth 
is, to the human mind, " as when a lion roareth." It is 
heard in the desert, and dark places of fear. It arouses 
the "seven thunders" of evil, and stirs their latent 
forces to utter the full diapason of secret tones. Then 
is the power of Truth demonstrated, — made manifest 
in the destruction of error. Then will a voice from 
harmony cry : " Go and take the little book. . . . Take 
it and eat it up, and it shall make thy belly bitter ; but 
it shall be in thy mouth sweet as honey." Mortal, obey 
the heavenly evangel. Take up Divine Science. Read it 
from beginning to end. Study it, ponder it. It will be 
indeed sweet at its first taste, when it heals you ; but 
murmur not over Truth, if you find its digestion bitter. 
When you approach nearer and nearer to this divine 
Principle, when you eat the divine body thereof, thus 
partaking of the nature, or primal elements, of Truth 
and Love, do not be surprised or discontented because 
you must share the hemlock cup and eat the bitter 
herbs, for the Israelites of old, at the Pascal meal, thus 
prefigured this perilous passage out of bondage into 
the El Dorado of faith and hope. 

The twelfth chapter of the Apocalypse — or Revels/ 

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tion of Satnt John — has a special suggestiveness in 
connection with this nineteenth century. la the open- 
To-day'g ' n 8 °f th e Sixth Seal, typical of six thousand 
b * MIL years since Adam, there is one distinctive 

feature which has special reference to the present age. 

Revelation sii. 1. And there appeared a great wonder 
in Heaven, — a woman clothed with the sun, and the moon 
under her feet, and upon her head a crown of twelve stars. 

Heaven represents harmony, and Divine Science in- 
terprets the Principle of heavenly harmony. The great 
Human miracle, to human sense, is divine Love. One 
bot " nT " of the grand necessities of existence is to 
gain the true idea of what constitutes the Kingdom of 
Heaven in the affections of man. This can never be 
reached while we hate our brother, or entertain a false 
estimate of whom God has appointed to voice this idea. 
Again, without a clear and correct sense of its idea, we 
can never assimilate the divine Principle. The botanist 
must know the genus and species of a plant, in order to 
classify it correctly ; and as it is with the plant, so is it 
with man. 

Abuse of the motives and character of Paul hid from 
view the remarkable nature of the apostle, which made 
Motive* n ' m e*! 11 *! to 80 great a mission. Persecution, 
abused. f whomsoever spoke something new and bet- 
ter of God, not only obscured the light of the ages, but 
was fatal to the persecutor. Why ? Because it hid 
from them the true idea which was presented. To 
misunderstand Paul, was to be ignorant of the divine 
idea he taught; and this lesser ignorance betrayed at 
once a greater ignorance as to its Principle, — ignorance 

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of the proper Life, which leads to its discernment, works 
oat the ends of eternal Good, and destroys both the 
belief in evil, and the practice of it. 

Agassiz, through his microscope, saw the son in an 
egg, at a point of so-called embrvotic life. Because of 
his more spiritual vision, Saint John saw an EsponuJi 
; " angel in the Bun." The Revelator beheld ■"P*™*"- 
'the spiritual idea from the mount of vision. Purity was 
the symbol of Life and Love. He saw also the spiritual 
ideal, as a woman clothed in light, a bride coming down 
from Heaven, wedded to the Lamb of Love. To him, 
the Bride and the Lamb' represented the correlation 
of divine Principle and spiritual, idea, God and hits 
Christ, bringing harmony to earth. 

John saw the human and divine coincidence, as shown 
In the man Jesus, as divinity embracing humanity, in Life 
and its demonstration, — reducing to human ^ 
perception and understanding the Life which is 
God. In divine revelation, material and corporeal self- 
hood disappear, and the spiritual ideal is understood. 

The woman in the Apocalypse is the vignette, which 
illustrates as man the spiritual idea of God, — and God 
and man as the Divine Principle and Divine S p iritm i 
idea. The Revelator symbolizes Spirit by the """tight. 
sun. The idea is clad with the radiance of spiritual 
Truth, and matter is put under its feet. The light por- 
trayed is really neither solar nor lunar, but spiritual 
Life, which is " the light of men." In the first chapter 
of the Fourth Gospel it is written, " There was a man 
sent from God ... to bear witness of this light" 

John the Baptist prophesied the coming of the immac- 
ulate Jesus, and he saw in those days the spiritual idea w 

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the Messiah, who would baptize with the Holy Ghost, ~ 
Divine Science. As Elias represents the Fatherhood 
The moon °f G°d> through Jesus, bo the Revelator con> 
•nd woman, pig^s this figure with woman, as the spir- 
itual idea or type of God's Motherhood. The moon is 
under her feet. This idea reveals the universe as secon- 
dary and tributary to Spirit, from which it borrows its 
reflected Substance, Life, and Intelligence. 

The spiritual idea is crowned with twelve stars. The 
twelve tribes of Israel, with all mortals, — separated, by 
Light of belief, from man's divine origin and the true 
"""* idea, — shall through much tribulation yield 

to the activities of the divine Principle of man, in the 
harmony of Science. These are the stars in the crown 
of rejoicing. They are the lamps in the spiritual heavens 
of this age, which show the workings of the spiritual idea 
by healing the sick and the sinful, and by manifesting 
the light which shines " unto the perfect day," as the 
night of materialism wanes. 

Revelation xii. 2. And she, being with child, cried, travail- 
ing in birtb, and pained to be delivered. 

The spiritual idea is typified by a woman in travail, 

_ _ waiting to be delivered of her sweet promise, 

but remembering no more her sorrow, for joy 

that the birth goes on ; for grand is the idea, and tun 

travail portentouB. 

Revelation xii. 3. And there appeared another wonder in 
Heaven ; and behold, a great red dragon, having seven heads 
and ten horns, and seven crowns upon hie heads. » 

Human sense may well marvel at discord ; while, to a 
diviner sense, harmony is the real, and discord the unreal* 

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Mortals may well be astonished at sin, sickness, and 
death. They may well be perplexed at human fear. 
They may be still more astounded at hatred, -j^ a™«oii 
whioh lifts its hydra head, showing its horns u * 1 - v p*- 
in the many inventions of evil. But why should they 
stand aghast at nothingness ? The great red dragon 
only symbolizes a lie, — the belief that substance, life, 
and intelligence can be material. This dragon stands 
for the sum total of human error. The ten horns of the 
dragon typify the belief that matter lias a power of its 
own, and that by means of mind in matter it can break 
the Ten Commandments. 

The Revelator lifts the veil from this embodiment of 
all evil, and beholds its awful character ; but he also sees 
the nothingness of evil and the allness of God. Tha nine of 
The Revelator sees that old serpent, whose the " r P* Ql - 
name is Devil, or Evil, holding untiring watch, that he 
may bite the heel of Truth, and devour the offspring of 
the spiritual idea, which is prolific in health, holiness, 
and immortality. 

Revelation xtt. 4. And his tail drew the third part of the 
stars of Heaven, and did cast them to the earth. And the 
dragon stood before the woman, which was ready to be de- 
livered, for to devour her child as soon as it was born. 

The Berpentine form Btands for subtlety, winding its 
way amidst all evil, but doing this in the name of Good. 
Its sting is spoken of by Paul, when he refers t^i rf 
to " spiritual wickedness in high places." It the 6toi - 
is the animal instinct in mortal minds, which would de- 
vour each other, and cast out devils through Beelzebub. 

As of old, evil still charges the spiritual idea with 

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error's own nature and methods. This malicious animal 
inBtinct (of which the dragon is the type) seeks to kill 
even earth's fellow mortals, morally and physically, and 
worse still, then to charge the innocent with the crime. 
This laat infirmity of Bin will sink its perpetrator into a 
night without a star. 

The author is convinced that the accusations against' 
Jesus of Nazareth, and even bis crucifixion, were in- 
Haiieiom stigated by the criminal instinct here de- 
wiiarity. Bcrjbed. The Revelator speaks of Jesus as the 
Lamb of God, and of the dragon as warring against in* 
nocence. Since Jesus must be tempted in alt points, he, 
the immaculate, met and conquered sin in every form. 
The brutal barbarity of his foes could emanate from 
no other source except the highest degree of human 
depravity. Jesus "opened not his mouth." The spiritual 
idea paused before the tribunal of mortal mind, unloosed, 
in order that this false claim of mind in matter might 
secretly defy immortal Mind, until the majesty of Truth 
should be demonstrated in Science. 

From Genesis to the Apocalypse, sin, sickness, and 
death, envy, hatred, and revenge, — all evil, — are typi- 
Doom of fled by a serpent, or animal subtlety. Jesus 
the dragon. gaid) q UO ti n g a H ne from the Psalms, " They 
hated me without a cause." The serpent is perpetually 
close upon the heel of harmony. It pursues with hatred 
the spiritual idea, from the beginning to the end. In 
Genesis, this allegorical, talking serpent typifies mortal 
mind, " more subtle than any other beast of the field." 
, In the Apocalypse, when nearing its doom, its evil in- 
creases, and it becomes the great red dragon, swollen 
with sin, inflamed with war against Spirit, and ripe for 

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destruction. It is full of lust and hate, loathing the 
brightness of divine glory. 

Revelation xii. 5. And she biought forth a man-child, who 
was to rule all nations with a rod of iron ; and her child was 
caught up unto God, and to Hie throne. 

Led on by the grossest element of mortal mind, Herod 
decreed the death of every male child, in order that the 
man Jesus (the masculine representative of The conflict 
the spiritual idea) might never hold sway, and " ith !*•*"*■ 
so deprive Herod of his crown. The impersonation 
of the spiritual idea had a brief history in the earthly 
life of our Master ; but " of his kingdom there shall 
be no end," for Christ, God's idea, will eventually rule all 
nations and peoples — imperatively, absolutely, finally — 
with Divine Science. This immaculate idea, represented 
first by man and laat by woman, will baptize with fire ; 
and the fiery baptism will burn up the chaff of error with 
the fervent heat of Truth and Love, melting and purify* 
ing even the gold of human character. After the stars 
sang together, and all was harmony, the material lie — 01 
liar, for they are one — made war upon the spiritual idea ; 
but this has impelled this idea to rise to the zenith of 
demonstration, destroying sin, sickness, and death, and be 
caught up unto God, — be found in its divine Principle. 

Revelation xii. 6. And the woman fled into the wilder- 
ness, where she hath a place prepared of God. 

As the children of Israel passed triumphantly through 
the Red Sea, the dark ebbing and flowing tides of human 
fear, — as they journeyed through the wilder- stemming 
ness, walking wearily through the great desert ""tide. 
of human hopes, and anticipating the promised joy,— 

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bo shall the spiritual idea guide all right desires in their 
passage from sense to Soul, — from a material sense of 
existence to the spiritual, — up to the glory prepared 
for them ' who love God. Stately Science pauses not, 
but mores before them, a pillar of cloud by day and of 
fire by night, leading up to divine heights. 

If we remember the beautiful description which Sir 
Walter Scott puts into the mouth of Rebecca the Jew* 
ess, in the story of Ivanhoe, — 

When Israel, of the Lord beloved. 
Out from the laud of bondage came, 

Her father*' God before her moved. 
An awful guide in smoke and flame, — 

we may also offer the prayer which concludes the same 
hymn, — 

And oh, when gathers on our path, 

Id shade and storm, the frequent night. 
Be Thou, long-suffering, Blow to wrath, 
A burning and a shining light 

Revelation zii. 7, 8. And there was war in Heaven ; 
Michael and his angels fought against the dragon ; and the 
dragon fought, and his angels, and prevailed not; neither 
was their place found any more In Heaven. 

The Old Testament assigns to the angels, God's divine 
messages, different offices. Michael's characteristic is 
Anoelle spiritual strength. He leads the hosts of 
offic*«. Heaven against the power of Satan, and 

fights the holy wars. Gabriel has the more quiet task 
of imparting a sense of the ever-presence of minister- 
ing Love. These angels deliver us from the depths. 
Truth and Love come nearer in the hour of woe, when 
strong faith, or spiritual strength, wrestles and prevails. 

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through the understanding of God. The Gabriel of His 
presence has no contests. To ever-present Love there 
is no error, — no sin, sickness, or death. Against such 
the dragon warreth not long, for he is killed by the 
divine impulse. Truth and Love prevail against the 
dragon, because the dragon cannot safely war with them. 

Revelation xii. 9. And the great dragon was cast out, - 
that old serpent, called the Devil and Satan, which deceiveth 
the whole world ; he was cast out into the earth, and his 
angels were cast oat. with him. 

That false claim — that ancient belief, that old ser- 
pent whose name is Devil (evil), claiming that there is 
power in matter either to benefit or to injure j^ 
mortals — is pure delusion, the red dragon; 
and it is cast out by Christ, Truth, and the spiritual 
idea, and so proven to be powerless. The words " cast 
down to the earth " show the dragon to be nothingness, 
dust to dust ; and therefore, in his pretence of being a 
talker, he must have been a lie from the beginning. His 
angels, or messages, are cast out with their author. 
The beast and the false prophets are lust and hypocrisy. 
Those wolves in sheep's clothing are detected and killed 
by innocence, the Lamb of Love. 

Divine Science shows how the Lamb slays the wolf. 
Innocence and Truth overcome guilt and error. Ever 
since the foundation of the world, ever since dm,,, 
error would establish material belief, evil has ™ rfu »- 
tried to slay the Lamb ; but Science is able to destroy 
this lie, called evil. The twelfth chapter of the Apoca- 
lypse typifies the divine method of warfare in Science, 
and its glorious results. The following chapters depict 

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the fatal effects of trying to meet error with error. The 
narrative follows the order used in Genesis. First the 
true method of creation is set forth in Genesis, and then 
the false. Here, also, the Revelator first exhibits the 
true warfare, and then the false. 

Revelation zii. 10-12. And I heard a loud voice saving in 
Heaven : " t Now in come salvation and strength, and the 
Kingdom of our God, and the power of His Christ ; for the 
accuser of our brethren is cast down, which accused them 
before our God day and night. And they overcame him by 
the blood of the Lamb, and by the word of their testimony ; 
and they loved not their lives, unto the death. Therefore 
rejoice, ye heavens, and ye that dwell in them. Woe to the 
inhabiters of the earth and of the sea I for the Devil is come 
down unto you, having great wrath, because he knoweth that 
he hath but a short time." 

For victory over a single sin we give thanks, and mag- 
nify the Lord of Hosts. Then what shall we say of the 
Pwui of mighty conquest over all sin ? A louder song, 
jubilee. Bweeter than has ever before reached high 
Heaven, now rises clearer and nearer to the great heart 
of Christ ; for the accuser is not there, and" Love sends 
forth her primal and everlasting strain. Self-abnegation 
— by which we lay down all for Truth, or Christ, in onr 
warfare against error — is a rule in Christian Science. 
This rule clearly interprets God as divine Principle, — as 
Life, represented by the Father ; as Truth, represented 
by the Son ; as Love, represented by the Mother. Every 
mortal at some period, here or hereafter, must grapple 
with and overcome the mortal belief in a power opposed 
to God. 

The Scripture, " Thou hast been faithful over a few 

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tilings ; I will make thee ruler over many," is literally ful- 
filled, when we are conscious of the supremacy of Truth, 
whereby the nothingness of error ia seen, and Tht rolM 
we know that its nothingness is in proportion oi SclenCT ' 
to its wickedness. He that touches the hem of Christ's 
robe, and masters his mortal belief, animality, and hate, 
rejoices in the proof of healing, — in a sweet and certain ' 
sense that Ood is Love. Alas for those who break faith ' 
with Divine Science, and fail to strangle the serpent of 
Bin, as well as of sickness ! They are dwellers still in 
the deep darkness of belief. They are in the surging sea 
of error, not struggling to lift their heads above the 
drowning wave. 

What must the end be 1 They must eventually expi- 
ate their Bin through suffering. The sin, which one has 
made his bosom companion, comes back to 
him at last with accelerated force; for the 
Devil knoweth his time is short. Here the Scriptures 
declare that evil is temporal, not eternal. The dragon 
is at last stung to death by his own malice ; but how 
many periods of self-torture it may take to remove all 
Bin, must depend upon its obduracy. 

Revelation zii. 13. And when the dragon saw that he was 
east unto the earth, he persecuted the woman which brought 
forth the man-child. 

The march of mind and honest investigation will bring 
the hour when the people will chain, with fetters of some 
sort, the growing occultism of this period. Apathy to 
The present apathy as to the tendency of cer- <**•*&*■ 
tain active yet unseen mental agencies will finally be 
shocked into another extreme mortal mood, — into hu- 
man indignation; for one extreme follows another. 

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Revelation xii. 15, 16. And the serpent cast out of his 
mouth water as a flood, after the woman, that he might cause 
her to be carried away of the flood. And the earth helped 
the woman ; and the earth opened her mouth, and swallowed 
up the flood which the dragon cast out of his mouth. 

Millions of unprejudiced minds — simple seekers for 
Truth, weary wanderers, athirst in the desert — are 
' Thirst and waiting and watching for rest and drink. Give 
feju-iesBoesB. tnem a cim £ co ] d wa t er - m Christ's name, and 
never fear the consequences. What if the old dragon 
sends forth & new flood, to drown the Christ-idea ? He 
can neither drown your voice with its roar, nor again 
sink the world into the deep waters of chaos and old night 
In this age the earth will help the woman ; the spiritual 
idea will be understood. Those ready for the blesBing 
you impart will give thanks. The waters will be paci- 
fied, and Christ will command the wave. 

When God heals the sick or the sinful, they should 
know the great benefit Mind has wrought. They should 
also know the great delusion of mortal mind, 
when it makes them sick or sinful. Many are 
willing to open tho eyes of the people to the power of 
good resident in divine Mind ; but they are not as will* 
ing to point out the evil in human thought, and expose 
its hidden mental ways of accomplishing iniquity. 

Why this backwardness, since exposure is necessary, 
to ensure the avoidance of the evil? Because people 

(ju.jj lit* T0U better when you tell them their vir- 
tues, than when you tell them their vices. It 
requires the spirit of our blessed Master to tell a man 
his faults, and so risk human displeasure, for the Bake 
of doing right and benefiting our race. Who is telling 

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mankind of their foe in ambush ? Is the informer one 
who sees the foe ? If bo, listen and be wise. Escape 
from evil, and designate those as nnfaithfnl stewards, 
who have seen the danger and vet have given no warning. 

At all times, and under all circumstances, overcome 
evil with Good. Know thyself, and God will supply the 
wisdom and the occasion for a victory over The «™or 
evil. Clad in the panoply of Love, human ° (divin, 'r- 
hatred cannot reach yon. The cement of a higher hu- 
manity will unite all interests in the one Divinity. 

Through trope and metaphor, the Revelator — immor- 
tal scribe of Spirit, and of a true idealism — furnishes 
the mirror in which mortal mind may Bee its Reflector 
own image. In significant figures he depicts of &° r *- 
the thoughts which he beholds in mortal mind. Thus he 
rebukes the conceit of sin, and foreshadows its doom. 
With his spiritual strength, he has opened wide the gates 
of glory, and illumined the night of Paganism with the 
sublime grandeur of Christian Science, outshining sin, 
sorcery, idolatry, and hypocrisy. He takes away mitre 
and sceptre. He enthrones pure and undented religion, 
and lifts on high only those who have washed their robes 
white in obedience and suffering. 

Thus we see, in both the first and last books of the 
Bible, — in Genesis and in the Apocalypse, — that sin is 
to be ChriBtianly and Scientifically reduced to The Alpha 
its native nothingness. " Little children, love * nd 0me B»- 
one another," is the most simple and profound saying 
of the inspired writer. In Science we are children of 
God ; but in sense, or as mortals, we are not His children, 
and corporeality is the inverted image of His child. 

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Love fulfils the law in Christian Science, and nothing 
short of this divine Principle, understood and demon- 
Thetcmeof strated, can ever furnish the vision of the 
ceieatiii law. Apocalypse, open the seven seals of error with 
Truth, or uncover the myriad illusions of sin, sickness, 
and death. Under the supremacy of Spirit, it will be 
seen and acknowledged that matter must disappear. 

In Revelation xsi. 1 we read : 

And 1 saw a new Heaven and a new earth ; for the first 
Heaven and the first earth were passed away ; and there was 
no more sea. 

The Revelator had not yet passed the transitional 
stage in human experience called death, but he already 
Man'» preBent saw a [ww Heaven and a new earth. Through 
powibmtiw. w h a t aense came this vision to Saint John ? 
Not through the material visual organs for seeing ; for 
optics are inadequate to take in so wonderful a scene. 
Were this now Heaven and new earth terrestrial or 
celestial, material or spiritual ? They could not be the 
former, for the human sense of space is unable to grasp 
Buch a view. The Revelator was on our plane of ex- 
istence, while yet beholding what the eye cannot see, — 
that which is invisible to the uninspired thought. This 
testimony of Holy Writ sustains the fact in Science, 
that the heavens and earth, to one human consciousness, 
— or that consciousness which God bestows, — is spirit- 
ual ; while to another, the unillumined human mind, the 
vision is material. This shows unmistakably that what 
we term matter and Spirit indicate states and stages of 

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Accompanying this Scientific consciousness was an- 
other revelation, even the declaration from Heaven 
enthroned harmony, that God, the divine Prin- Kenniew 
ciple of bliss, is ever with men, and they are of Deit7, 
His people. Thus man was regarded no longer as a 
miserable sinner, but as the blessed child of God. Why ? 
Because Saint John's corporeal sense of the heavens and 
earth had vanished ; and in place thereof was his spirit- 
ual sense, the subjective state, whereby he could see the 
new Heaven and earth, which involve the spiritual sense 
and consciousness of all things. This is Scriptural 
authority for concluding that such a recognition of Being 
is, and has been, possible to men in this present state of 
existence, that we can become conscious, here and now, 
of a cessation of death, sorrow, and pain. This is indeed 
a foretaste of absolute Christian Science. Take heart, 
dear sufferer, for this reality of Being will surely appear 
sometime and in some way. There will be no more 
pain, and all tears will be wiped away. When you read 
this, remember Jesus' words, " The Kingdom of God is 
within you." This spiritual consciousness is therefore 
a present possibility. 

The Revelator also takes in another view, adapted to 
console the weary pilgrim, journeying " uphill all the 

He writes, in Revelation xxi. 9 : 

And there came unto me one of the seven angels which 
had the seven vials, full of the seven last plagues, and talked 
with me, saying: "Come hither I I will show thee the bride, 
the Lamb's wife." 

This ministry of Truth, this message from divine 
Love, carried John away in Spirit. It exalted him 

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till he became conscious of the spiritual facts of Being, 
and " the New Jerusalem, descending from God, out of 
_, , Heaven," — the spiritual outpouring of bliss 
™ih and and glory, — which he describes as the city 
which "lieth four-square." The beauty of this 
test is, that the sum total of human misery — repre- 
sented by the seven angelic vials, full of seven plagues 
— have full compensation in the law of Love. Note 
this, — that the very message, or swift-winged thought, 
which poured forth hatred and torment, brought also 
the experience which at last lifted the seer to behold the 
great city, whose four equal sides are Heaven-bestowed 
and Heaven-bestowing. 

Think of this, dear reader, for it will lift the sackcloth 
from your eyes, and you will behold the soft-winged dove 
Spiritual presently descending upon you. The very cir- 
wediock. cumBtance which your suffering sense deems 
wrathful and afflictive, Love can make an angel enter- 
tained unawares. Then thought gently whispers : " Gome 
hither ! Arise from your false consciousness, into the 
true sense of Love, and behold the Lamb's wife, — Love 
wedded to its own spiritual idea;" then cometh the 
marriage feast, for this revelation will destroy forever 
the physical plagues imposed by corporeal sense. 

This sacred city, described in the Apocalypse (xxi. 16) 
as one that " lieth four-square," and cometh " down 
The city from God, out of Heaven," represents the 
bur*!-*. Alpha and Omega of Divine Science. The 
builder and maker of this New Jerusalem is God, as we 
read in the Book of Hebrews ; and it is " a city which 
hath foundations." The description is metaphoric. 
Spiritual teaching must always be by symbols Did not 

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Jesus illustrate by the Mustard-seed and the Prodigal ? 
Taking the city in its allegorical sense, the description 
of it as four-square has a profound meaning. The four 
sides of our city are the Word, Christ, Christianity, and 
Divine Science ; " and the gates of it shall not be shut 
at all by day, and there shall be no night there." This 
city is wholly spiritual, as its four sides indicate. 

As the Psalmist saith, " Beautiful for situation, the 
]oy of the -whole earth is Mount Zion, on the sides of 
the north, the city of the great King." It is Tlie „ y ,n y 
indeed a city of the Spirit, fair, royal, and flTinegau*. 
square. Northward, its gates open to the North Star, 
the Word, the polar magnet of Revelation ; eastward, to 
the star seen by the Wisemen of the Orient, who fol- 
lowed it to the manger of Jesus; southward, to the 
genial tropics, with the Southern Cross in the skies, — 
the Cross of Calvary, which binds human society into 
solemn union ; westward, to the grand realization of 
the Golden Shore of Love and the Peaceful Sea of 

This heavenly city, lighted by the Sun of Righteous- 
ness, — this New Jerusalem, this infinite All, which to 
us seems hidden in the miBt of remoteness, Relation., 
— reached Saint John's vision while yet he p^wnith. 
tabernacled with mortals. 

In Revelation ill. 22, further describing this holy city, 
the Beloved Disciple writes : 

And I saw no Temple therein ; for the Lord God Almighty 
and the Lamb are the Temple of it 

There was no Temple, — that is, no material structure 
wherein to worship God ; for He must be worshipped in 

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Spirit, in Love. The word temple also means body. 
The Revelator was familiar with Jesus' use of this word, 
Tb< shrine as when he spoke of bis material body as the 
ociewiai. Temple, to be temporarily rebuilt (John ii. 
21). What further proof need we of the real man's in- 
corporeality than this, that John saw Heaven and earth, 
with " no Temple [body] therein," and this kingdom of 
God M is within ub," — is within reach of man's con- 
sciousness here, and the spiritual idea reveals it. In Di- 
vine Science man possesses this recognition of harmony 
consciously, in proportion to his understanding of God. 

The term Lord, as used in our version of the Old 
Testament, is often synonymous with Jehovah, and ex- 
Duality presses the Jewish concept, not yet elevated 
to unity, ^ ,j e j nc apprehension, through spiritual trans- 
figuration. Yet the word gradually approaches a higher 
meaning. This human sense of Deity yields to the di- 
vine sense, even as the material sense of personality 
yields to the incorporeal sense of God and man, as the 
infinite Principle and infinite idea, — as one Father, with 
His universal family, held in the Gospel of Love. The 
Lamb's wife presents the spiritual unity of male and 
female as no longer two, but one ; and this compounded . 
spiritual idea reflects God as infinite Mind, uot as a cor- 
poreal Being. In this divinely united spiritual conscious- 
ness there is no impediment to the perfectibility of man 
in eternal bliss. 

This spiritual, holy habitation hath no boundary or 
limit ; but its four cardinal points are : first, the Word 
Compua °f Life, Truth, and Love ; second, the Christ, 
•nd fight tne spiritual idea of God; third, Christi- 
anity, which is the outcome of the divine Principle of 



the Christ-idea in Christian history ; fourth, Christian 
Science, which to-day and forever interprets this great 
example and the great exemplar. This city of our God 
hath no need of sun or satellite, for Love is the light 
thereof, and divine Mind is its own interpreter. All 
who are saved must walk in this light. Mighty poten- 
tates and dynasties will lay down their honors within it. 
Its gates open towards light and glory, both within and 
without ; for all is Good, and nothing can enter that city 
which " defileth, or maketh a lie." 

Our present feeble revelation of Christian Science 
must close with Saint John's Revelation as seen by the 
great apostle ; for this vision is the acme of this Science, 
as the Bible reveals it. 

Note. — In the following Psalm one word shows, 

though faintly, the light that Christian Science throws 

on the Scriptures, by substituting for the corporeal sense 

the incorporeal or spiritual sense of Deity ; — 

PSALM xxm 

[Drrant love] is my Shepherd ; I shall not want. 

[Love] maketh me to lie down in green pastures : [love] 
leadeth me beside the still waters. 

[Love] restoreth my soul [spiritual sense] : [love] leadeth 
me in the paths of righteousness for his name's sake. 

Yea. though I walk through the valley of the shadow of 
death, 1 will fear no evil : for [love] is with me ; [love's] 
rod and [love's] staff they comfort me. 

[Love] prepareth a table before me in the presence of mine 
enemies ; [love] anointeth my bead with oil ; my cop runneth 

Surely goodness and mercy shall follow me all the days of 
my life: and I will dwell in the house of [love] for ever. 

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Thebi things suith He that ii holy, He that Is true, He that bath the 
key of David, — He that openeth and no man shutteth, and thuttetband 
no man openeth : " I know thy works ; behold, I hare set before thee an 
open door, and no man can shut it." — Revelation. 

IN Christian Science we learn that the substitution of 
the spiritual for the material definition of a Scrip- 
tural word often elucidates the meaning of the inspired 
writer. On this account this chapter is added. It con- 
tains the metaphysical interpretation of Bible terms, — 
giving their spiritual scnac, which is also their original 

Abel. Watchfulness ; self-offering ; surrendering to 
the Creator the early fruits of experience. 

Abraham. Fidelity ; faith in the divine Life and 
eternal Principle of Being. 

, This patriarch illustrated the purpose of Love to create 
trust in Good, and showed the life-preserving power of 
spiritual understanding. 

Adam. Error ; a falsity ; the belief in " original sin," 
sickness, and death ; evil ; the opposite of Good, or God, 
and His creation ; a curse ; a belief in intelligent matter, 
fi likeness, and mortality ; " dust to dust ; " red sand- 
stone ; nothingness ; the first god of mythology ; not 
God's man, who represents the one God, and is His own 

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image and likeness; the opposite of Spirit and its 
creations ; that which ia not the image and likeness of 
Good, but a material belief, opposed to the one Mind, or 
Spirit; a so-called finite mind, producing other minds, 
thus making " gods many and lords many " (1 Corin- 
thians viii. 5) ; a product of nothing, as the opposite of 
something ; an unreality, as opposed to the great reality 
of spiritual existence and creation ; a so-called man, 
whose origin, substance, and mind are supposed to be 
the opposite of God, or Spirit ; an inverted image of 
Spirit ; the image and likeness of God's opposites, — 
namely, matter, sin, sickness, and death ; the antipodes 
of Truth, termed error ; the counterfeit of Life, which 
ultimates in death ; the opposite of Love, called hate ; 
the antipodes of Spirit's creation, called self-creative 
matter ; Immortality's opposite, mortality ; that of which 
Wisdom saith, " Thou shalt surely die." 

This name represents the faUe supposition that Life 
is not eternal, but has beginning and end ; that the In- 
finite enters the finite, Intelligence passes into non- 
intelligence, and Soul dwells in material sense ; that 
immortal Mind results in matter, and matter in mortal 
mind ; that the one God and Creator entered what He 
created, and then disappeared in the atheism of matter. 

Adversary. This view of Satan is confirmed by the 
name often conferred upon him in Scripture, the Adver- 
sary. An adversary is one who opposes, denies, dis- 
putes, not one who constructs and sustains reality and 
Truth. " The devil was a liar from the beginning, and 
the father of lies," said Jesus. 

Almighty. All-power; infinity; omnipotence. 

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Angels. God's thoughts passing to man; spiritual 
intuitions, pure and perfect ; the inspiration of goodness, 
purity, and immortality, giving the lie to evil, sensuality, 
and mortality. 

Ark. Safety ; the idea, or reflection, of Truth, proven 
to be as immortal as its Principle ; the understanding of 
Spirit, destroying belief in matter. 

God and man are co-existent and eternal. Science 
shows that the spiritual realities of all things are created 
by God, and exist forever. The Ark also shows that 
temptation, if overcome, is followed by exaltation. 

Asheb (Jacob's son). Hope and faith; spiritual com* 
pensation ; the ills of the flesh rebuked. 

Babel. Self-destroying error ; a kingdom divided 
against itself, which cannot stand ; material knowledge. 

The higher such knowledge builds, on the basis of evi- 
dence obtained from the five corporeal senses, the more 
confusion ensues, and the more certain is the downfall 
of its structure. 

Baptism. Purification by Spirit ; submergence in 

" We are willing rather to be absent from the body, 
and to be present with the Lord." (2 Corinthians v. 8.) 

Believing. Firmness and constancy ; not a faltering 
or blind faith, but the perception of spiritual Truth. 

Benjamin (Jacob's son). A physical belief as to life, 
substance, and mind ; human knowledge, or so-called 

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mortal mind, devoted to matter; pride; envy; fame; 
illusion ; a false belief ; error masquerading as the pos- 
sessor of life, strength, animation, and power to act; 
renewal of affections; self-offering; an improved state 
of mortal mind; the introduction of a more spiritual 
origin ; a gleam of the infinite idea of the infinite Prin- 
ciple ; a spiritual type ; that which comforts, consoles, 
and supports. 

Bride. Purity and innocence, conceiving man in the 
idea of God ; the senses of Soul, which have spiritual 
bliss, and enjoy but cannot suffer. 

Bridegroom. Spiritual understanding ; the pure con- 
sciousness that God, the divine Principle, creates man 
as His own idea, and is the only creative power. 

Burial. Corporeality and physical sense put out of 
sight and hearing ; annihilation ; submergence in Spirit ; 
immortality brought to light. 

Canaan (the son of Ham). A sensuous belief ; the 
testimony of what is termed material sense ; the error 
which would make man mortal, and would make mortal 
mind a slave to the body. 

Children. Life, Truth, and Love's spiritual thoughts 
and representatives ; sensual and mortal beliefs ; coun- 
terfeits of creation, whose better originals are God's 
thoughts, not in embryo, but in maturity ; material sup- 
positions of life, substance, and intelligence, opposed to 
the Science of Being. 

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Children of Israel. The representatives of Soul, 
not corporeal sense ; the offspring of Spirit, such as 
having wrestled with error, sin, and sense, are gov- 
erned by Divine Science ; some of the ideas of God, 
beheld as men, casting out error and healing the sick ; 
Christ's offspring. ' 

Cebist. The divine manifestation of God, which cornea 
to the flesh, to destroy incarnate error. 

Church. The structure of Truth and Love ; whatever 
rests upon and proceeds from divine Principle. 

The Church is that institution which affords proof of 
its utility, and is found elevating the race, rousing the 
dormant understanding from material beliefs, to the 
apprehension of spiritual ideas and the demonstration of 
Divine Science, thereby casting out devils, or error, and 
healing the sick. 

Creator. Spirit ; Mind ; Intelligence ; the animating 
Principle of all that is real and good ; self-existent Life, 
Truth, and Love ; that which is perfect and eternal ; the 
opposite of matter and evil, which have no Principle ; 
God, who made all that was made, and could not 
create an atom or an element the opposite of Himself. 

Dan (Jacob's son). Animal magnetism; so-called 
mortal mind controlling mortal mind; error, working 
out the designs of error; one belief preying upon 

Day. The irradiance of Life; light, the spiritual idea 
of Truth and Love. 

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"And tbe evening and the morning were the first 
day." (Genesis i. 5.) The objects of time and sense, 
illumined by spiritual understanding, disappear, and 
Mind measures time according to the Good it unfolds. 
This unfolding is God's day ; " and there shall be no 
.night there." 

Death. An illusion, the lie of Life in matter ; the 
unreal and untrue; the opposite of Life. 

Matter has no life, hence it has no real existence. 
Mind is immortal. The flesh, warring against Spirit, 
that which frets itself free from one belief, only to be fet- 
tered by another, until every belief of Life where it is not, 
yields to eternal Life. Any material evidence of death 
is false, for it contradicts the spiritual facts of Being. 

Devil. -Evil; a lie; error; neither corporeality nor 
mind ; the opposite of Truth ; a belief in sin, sickness, 
and death ; animal magnetism ; the lust of the flesh, 
which saith : " I am life and intelligence in matter. 
There is more than one mind, for I am mind, — a wicked 
mind, self-made, or created by Jehovah, and put into tbe 
opposite of Mind, termed Matter, thence to reproduce a 
mortal universe, including man, not after the image and 
' likeness of Spirit, but after my own image." 

Dove. A symbol of Divine Science; parity and 
peace; hope and faith. 

Dust. Nothingness; the want of substance, life, or 

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Eabs. Not organs of the so-called corporeal senses, 
but spiritual understanding. 

Jesus said, referring to spiritual perception, " Having 
ears, hear ye not?" (Mark viii. 18.) 

Earth. A sphere ; a type of eternity and immortality, 
which are likewise without beginning or end. 

To material sense, earth ia matter ; to spiritual sense, 
it ia a compound idea. 

Elias. Prophecy ; spiritual evidence, opposed to ma- 
terial sense ; Christian Science, whereby to discern the 
spiritual fact of whatever the material senses behold ; 
the basis of immortality. 

" Elias truly shall first come and restore all things." 
(Matthew xvii. 11.) 

Error. See chapter on Recapitulation, page 468. 

Euphrates. (A river.) Divine Science, encompass- 
ing the universe and man ; the true idea of God ; a type 
of the glory which is to come ; metaphysics, taking the 
place of physics ; the reign of righteousness ; the atmos- 
phere of human belief, before it accepts Bin, sickness, 
or death ; a state of mortal thought, whose only error is 
limitation ; finity ; the opposite of infinity. 

Eve. A beginning ; mortality ; that which does not 
last forever ; a finite belief concerning life, substance, and 
intelligence in matter ; error ; the belief that the human 
race originated materially instead of spiritually, — that 
man started firstly from dust, secondly from a rib, and 
thirdly from an egg. 

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Evening. Mistiness of mortal thought ; weariness of 
mortal mind ; obscured views ; peace and rest. 

Eyes. Spiritual discernment, — not material but 
mental. , 

Jesus said, thinking of the outward vision, " Having 

eyeB, see ye not ? " (Mark viii. 18.) 

Fan. Separator of fable from fact ; that which gives 
action to thought. 

Father. Eternal Life; the one Mind ; the divine Prin- 
ciple, commonly called God. 

Fear. Heat ; inflammation ; anxiety ; ignorance ; 
error ; desire ; caution. 

Fire. Fear ; remorse ; lust ; hatred ; destruction ; 
affliction, purifying and elevating man. 

Firmament. Spiritual understanding ; the Scientific 
line of demarcation between Truth and error, between 
Spirit and so-called matter. 

Flesh. An error of physical belief; a supposition 
that life, substance, and intelligence are in matter ; 
an illusion ; a belief that matter has sensation. 

Gad (Jacob's son). Science ; spiritual Being, under* 
Stood ; haste towards harmony. 

Gethsemane. Patient woe; the human yielding to 
the divine ; Love meeting no response, but still remain- 
ing Love. 

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Ghost. An illusion ; a belief that mind is outlined 
and limited; a supposition that spirit is finite. 

Gihon (river). The rights of woman acknowledged 
— morally, civilly, and socially. 

God. The great I Ah ; the all-knowing, all-seeing,, 
all-acting, all-wise, all-loving, and eternal ; Principle ; 
Mind ; Soul ; Spirit ; Life ; Truth ; Love ; Substance ; 

Gods. Mythology ; a belief that life, substance, and . 
intelligence are both mental and material ; a supposi- 
tion of sentient physicality ; the belief that infinite Mind 
is in finite forms ; the various theories that hold mind 
to be a material sense, existing in brain, nerve, matter ; 
supposititious minds, or souls, going in and out of matter, 
erring and mortal ; the serpents of error, which say, " J 
will make you as gods." 

God is one God, infinite and perfect, and cannot be- 
come finite and imperfect. 

Good. God; Spirit; omnipotence; omniscience; om- 
nipresence ; omui-action. 

Ham (Noah's son). Corporeal belief; sensuality; 
slavery ; tyranny. 

Heart. Mortal feelings, motives, affections, joys, and 

Heaven. Harmony ; the reign of Spirit; government 
by Principle ; spirituality ; bliss ; the atmosphere of 

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Hell. Mortal belief; error; lust; remorse; hatred; 
sin ; sickness ; death ; suffering and self-destruction ; 
self-imposed agony ; effects of sin ; that which " maketh 
and worketh a lie." 

Hiddekel (river). Divine Science, understood and 

Holt Ghost. Divine Science ; the developments of 
eternal Life, Truth, and Love. 

I, or Ego. Principle; Spirit; Soul; incorporeal, un- 
erring, immortal, and eternal Kind. 

There is but one I, or Us, but one Principle', or Mind, 
governing all existence; yet man and woman are un- 
changed forever in their individual characters, even as 
numbers which never blend with each other, though 
they are governed by one Principle. All the objects ol 
God's creation reflect one Mind ; and whatever reflects 
not this one Mind, is false and erroneous, even the belief 
that life, substance, and intelligence are both mental 
and material. 

I Ah. God ; incorporeal and eternal Mind ; divine 
Principle; the only Ego. 

Ik. *A term obsolete in Science, if used in reference 
to Spirit, or Deity. 

Intelligence. Substance; self -existent and eternal 
Mind ; that which is never unconscious or limited. 
See chapter on Recapitulation, page 465. 

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Issachah (Jacob's son). A corporeal belief ; the off- 
spring of error ; envy ; hatred ; selfishness ; self-will ; 


Jacob. A corporeal mortal, embracing duplicity, re- 
pentance, sensualism ; inspiration ; the revelation of 
Science, wherein the so-called material senses yield to 
the spiritual sense of Life and Love. 

Japhet (Noah's son). A type of spiritual peace, 
flowing from the understanding that God is the divine 
Principle of all existence, and man His idea, the child 
of His care. 

Jerusalem. Mortal belief and knowledge, obtained 
from the five corporeal senseB ; the pride of power, and 
the power of pride ; sensuality ; envy ; oppression ; 

Jestjs. The highest human corporeal concept of the 
divine idea, rebuking and destroying error, and bringing 
to light man's immortality. 

Joseph. A corporeal mortal ; a higher sense of 
Truth, rebuking mortal belief, or error, and showing the 
immortality and supremacy of Truth ; pure affection, 

blessing its < 

Judah. A corporeal material belief, progressing and 
disappearing; the spiritual understanding of God and 
man appearing. 

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KINGDOM op Heaven. The reign of harmony in Di- 
vine Science; the realm of unerring, eternal, and omni- 
potent Mind ; the atmosphere of Spirit, where Soul is 

Knowledge. Evidence obtained from the five cor- 
poreal senses ; mortality ; beliefs and opinions ; human 
theories, doctrines, hypotheses ; that which is not divine, 
and is the origin of sin, sickness, and death ; the oppo- 
site of spiritual Truth and understanding. 

Lamb of God. The spiritual idea of Love ; self-im- 
molation ; innocence and purity ; sacrifice. 

Levi (Jacob's son). A corporeal and sensual belief; 
mortal man; denial of the fulness of God's creation; 
ecclesiastical despotism. 

Life. See chapter on Recapitulation, page 464. 

Lord. In the Hebrew thin term is sometimes em- 
ployed as a title, which has the inferior sense of mas- 
ter, or ruler. In the Greek, the word /curios almost 
always has this lower sense, unless specially coupled 
with the name God. Its higher signification is Supreme 

Lord God. Jehovah. 

This double term is not used in the first chapter of 
Genesis, the record of spiritual creation. It is intro- 
duced in the second and following chapters, when the 
spiritual sense of God and infinity are disappearing 

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from the recorder's thought, — when the true Scientific 
statements of the Scriptures become clouded, through a 
physical sense of God as finite and corporeal. From 
this follow idolatry and mythology, — belief in many 
gods, or material intelligences, as the opposite of the 
one Spirit, or Intelligence, named Elohim, or God. 

Man. The infinite idea of infinite Spirit ; the spirit- 
ual image and likeness of God ; the full representation 
of Mind. 

Mattes. Mythology ; mortality ; another name for 
mortal mind ; illusion ; intelligence, substance, and life 
in non-intelligence and mortality; life resulting in death, 
and death in life ; sensation in the sensationless ; 
mind originating in matter; the opposite of Truth; 
the opposite of Spirit ; the opposite of God ; that of 
which immortal Mind takes no cognizance ; that which 
mortal mind sees, feels, hears, tastes, and smells only 
in belief. 

Mind. The only I, or Us ; the only Spirit, Soul, Prin- 
ciple, Substance, Life, Truth, Love ; the one God ; not 
that which is in man, but the divine Principle, or God, 
of whom man is the full and perfect expression ; Deity, 
which outlines, but is not outlined. 

Miracle. That which is divinely natural, hut must 
be learned humanly ; a phenomenon of Science. 

Morning. Light; symbol of Truth; revelation and 

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Mortal Mind. Nothing, claiming to be something, 
for Mind is immortal ; mythology ; error creating other 
errors ; a suppositional material sense, alias the belief that 
sensation is in matter, which is sensationless ; a beliet 
that life, substance, and intelligence are in and of 
matter ; the opposite of Spirit, and therefore the oppo- 
site of Good, or God ; the belief that life has a begin- 
ning, and therefore an end ; the belief that man is the 
offspring of mortals ; the belief that there can be more 
than one creator; idolatry; the subjective states of 
error; material senses; that which neither exists in 
Science, nor can be recognized by the spiritual sense ; 
sin ; sickness ; death. 

Moses. A corporeal mortal ; moral courage ; a type 
of moral law, and the demonstration thereof; the proof 
that, without the Gospel, — the union of justice and 
affection, — there is something spiritually lacking, be- 
cause justice demands penalties under the moral law. 

Mother. God; divine and eternal Principle, Life, 
Truth, and Love. 

New Jerusalem. Divine Science ; the spiritual facta 
of the universe, and the harmony thereof; the Kingdom 
of Heaven, or reign of harmony. 

Noah, A corporeal mortal ; knowledge of the noth- 
ingness of material things, and the immortality of all 
that is spiritual. 

Oil. Consecration; charity; gentleness; prayer; 
heavenly inspiration. 

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Pharisee. Corporeal and sensuous belief ; self-right 
cousness ; vanity ; hypocrisy. 

Pison (river). The love of the good and beautiful, 
and their immortality. 

Principle. See chapter on Recapitulation, page 461. 

Prophet. A. spiritual seer; disappearance of mate- 
rial sense, before the conscious facts of spiritual Truth. 

Pdrse. Laying up treasures in matter ; error. 

Red Dragon. Fear ; inflammation ; sensuality ; bud 
tlety ; error ; animal magnetism. 

Resurrection. Spiritualization of thought ; a new 
and higher idea of Immortality, or spiritual existence ; 
material belief, yielding to spiritual understanding. 

Reuben (Jacob's son). Corporeality ; sensuality ; de- 
lusion ; mortality ; error. 

River. Channel of thought. 

When smooth and unobstructed, it typifies the course 
of Truth ; but muddy, foaming, and dashing, it U a type 
of error. 

Rock. Spiritual foundation; Truth;, coldness and 

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Saltation. Life, Truth, and Lore, understood and 
demonstrated as supreme over all ; sin, sickness, and 
death destroyed. 

Seal. The signet of error, revealed by Truth. 

SeepenT (ophia, in Greek ; naecuh, in Hebrew). 
Subtlety ; a lie ; the opposite of Truth, named error ; 
the first statement of mythology and idolatry ; the be- 
lief in more than one God ; animal magnetism ; the first 
lie of limitation ; unity ; the first claim that there is an 
opposite of Spirit, or Good, termed matter, or evil ; the 
first delusion that error exists as fact; the first claim 
that Bin, sickness, and death are the realities of life. 
The first audible claim that God was not omnipotent, 
aud that there was another power, named evil, who was 
as real and eternal as Good, or God. 

Sheep. Innocence ; s ; those who fol- 
low their leader. 

Shem (Noah's son). A corporeal mortal; kindly af- 
fection ; Love rebuking error ; reproof of sensualism. 

SOULS. See chapter on Recapitulation, page 462. 

Son. The son of God, the Messiah or Christ. The son 
of man, the offspring of the flesh. " Son of a year." 

Spirit. Divine Substance ; Mind ; Principle ; all that 
is Good ; God ; that only which is perfect, infinite, ever 
lasting ; omnipresence and omnipotence. 



Spirits. Mortal beliefs ; corporeality ; mortal men 
and women ; supposed intelligences, or gods ; the oppo- 
Bites of God ; errors ; hallucinations. (See page 462.) 

Substance. See chapter on Recapitulation, page 464. 

Sun. The symbol of Soul governing man, — of Truth, 
Life, and Love. 

Swobd. The idea of Truth ; justice ; revenge ; anger. 

Tares. Mortality; error; sin; sickness; disease! 

Temple. Body ; the idea of Life, Substance, and In- 
telligence ; the superstructure of Truth ; the shrine of 
Love ; a material superstructure, where mortals congre- 
gate for worship. 

Thuumim. Perfection ; the eternal demand of Divine 

The Urira and Thummim, which were to be on Aaron's 
breast when he went before Jehovah, were holiness, puri- 
fication of thought and deed, which alone can fit us for 
the office of spiritual teaching. 

Time, Mortal measurements; limits, in which are 
summed up all human acts, thoughts, beliefs, opinions, 
knowledge ; matter ; error ; that which begins before, 
and continues after, what ia termed death, until the mor- 
tal disappears, and spiritual perfection appears. 

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Tithe. Contribution ; tenth part ; homage ; gratitude ; 
a sacrifice to the gods. 

Uncleanliness. Impure thoughts ; error; Bin. 

Ungodliness. Opposition to the divine Principle, and 
its spiritual idea. 

Unknown. That which spiritual sense alone compre- 
hends, and which is unknown to the material senses. 

Paganism and Agnosticism ma; define Deity as the 
Great Unknowable ; but Christian Science brings God 
much nearer to man, and makes Him better known as 
the All-in-all, forever near. 

Paul saw, in Athens, an altar dedicated " to the un- 
known god." Referring to it, he said to the Athenians: 
" Whom therefore ye ignor&ntly worship, Him declare I 
unto you." (Acts xrii. 23.) 

Ubim. Light. 

The Rabbins believed that the Htones in the breast- 
plate of the high-priest had supernatural illumination ; 
but Christian Science reveals Spirit, not matter, as the 
illuminator of all. The illuminations of Science give us 
a sense of the nothingness of error ; and they show the 
spiritual inspiration of Love and Truth to be the only fit 
preparation for admission to the presence and power of 
the Most High. 

Valley. Depression ; meekness ; darkness. 
" Though I walk through the valley of the shadow of 
death, I will fear no evil" (Psalms xxiii. 4.) 

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Though the way is dark in mortal sense, divine Life 
and Love illumine it, destroy the unrest of mortal thought, 
the fear of death, and the supposed reality of error. 
Christian Science, contradicting sense, maketh the valley 
to bud and blossom as the rose. 

Veil. A cover ; concealment ; hiding ; hypocrisy. 

The Jewish women wore veils over their faces, in 
token of reverence and submission, and in accordance 
with Pharisaical notions. 

The Judaic religion consisted mostly of rites and cer- 
emonies. The motives and affections of a man were of 
little account, if only he appeared unto men to fast The 
great Nazarene, as meek as he was mighty, rebuked the 
hypocrisy which offered long petitions for blessings on 
material methods, but cloaked the crime, latent in 
thought, which was ready to spring into action, and cru- 
cify God's anointed. The martyrdom of Jesus was the 
culminating sin of Pharisaism. It rent the veil of the 
Temple. It revealed the false foundations and super- 
structures of superficial religion, tore from bigotry and 
superstition their coverings, and opened the sepulchre 
with Divine Science, — Immortality and Love. 

Wilderness. Loneliness; doubt j darkness; spon- 
taneity of thought and idea ; the vestibule wherein a 
material sense of things disappears, and spiritual sense 
unfolds the great facts of existence. 

Will. The motive-power of error ; belief ; animal 
power; the might and wisdom of God. 
" For this is the will of God." (1 Thessalonians iv. 8.) 

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Will, as a quality of so-called mortal mind, is a wrong- 
doer ; hence it should not be confounded with the term 
as applied to Hind, or one of God's qualities. 

Wind. That which indicates the might of omnipo- 
tence, and the movements of God's spiritual government, 
encompassing all tilings ; destruction ; anger ; mortal 

The Greek word for wind (jmeuma) is" used also for 
spirit; as in the passage in John's Gospel, the third chap- 
ter, where we read : " The wind [pneuma"] bloweth where 
it listeth. ... So is every one that is born of the Spirit 
[pneuma]." Here the original word is the same in both 
cases, yet has received different translations, — as in 
other passages in this same chapter, and elsewhere in 
the New Testament. This shows how our Master had 
constantly to employ words of material significance to 
nnfold spiritual thoughts. In the record of Jesus' sup- 
posed death we read : " He bowed his head, and gave up 
the ghost ; " but this word ghost is pneuma. It might 
be translated wind or air; and the phrase is equivalent 
to our common statement, " He breathed his last." 
What Jesus gave up was indeed air, an etherealized form 
of matter ; for never did he give up Spirit, or Soul. 

Wine. Inspiration; understanding; error; fornica- 
tion ; temptation ; passion. 

Year. A solar measurement of time; mortality; 
space for repentance. 

" One day with the Lord is as a thousand years." 
(2 Peter Hi. 8.) 

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One moment of divine consciousness, or the spiritual 
understanding of Life and Love, is a foretaste of eternity. 
This exalted view, continued and retained when the 
Science of Being is understood, would bridge over, with 
Life discerned spiritually, the interval of death ; and 
man would be in the full consciousness of his immortality 
and eternal harmony, where sin, sickness, and death are 
unknown. Time is a mortal thought, whose divisor is 
the solar year.' Eternity is God's measurement of Soul- 
filled years. 

Ton. As applied to corporeality, a mortal ; finity. 

Zeal. The reflected animation of Life, Truth, and 
Love ; blind enthusiasm : mortal will. 

Zion. Spiritual foundation and superstructure; in- 
spiration ; spiritual strength ; emptiness ; unfaithful- 
ness ; desolation. 

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npHIS Index will enable the student to find any thought or idea 
**■ contaiued ill the book. 

If not found under one bead, it can readily be found under 
others, since, with but a few unimportant exceptions, every para- 
graph has been indexed under separate headings. 

So far as practicable, the words of the author hare been retained 
in the index, thus enabling the student to recall the phrase from 

Since the expressions " Christian Science " and " Science and 
Health " occur repeatedly, the abbreviations "C. 8." and " S- 
and II." have been used. 

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Abel, definition of, BTO. Hi« offering 


mora nearly • mind offering thin 
Cain's, 633. Takes his lamb from 


the Bock, 633. 

Abraham, definition of, 570. 

Absent treatment!, easy t» mind, why, 

71. Require high attainments, 71, 


Absurditv that Spirit creates sickness, 


etc., Ilk. 

Soul. 110. 


Accidents, do not hinder or bless, 482. 


Happen bow, 390. Not true they 

kill man, 4U0, 401. Proper mode 

of treatment fur, 421. Unknown to 

God, 421. We should declare, un- 


t, more expressive of gratitude 


. 25, 

Adam, all die in, 538. An object les- 
son, whv, 110. Art thou in matter? 
525. Chances God with his down- 
fail, ;m, 526. Cursed with his pro- 
Definition of, 570, ATI. 
. . Iream the parent of error, 202. 
Dust, red sandstone, nothingness, 
— Falsity, belief in original mil. 


570. Finding I 

means what, 233. Had the nam- 
ing of animals, 70. His deep sleep 
darkened the human race, 618. His 
nskedness was what, 525. His 
reign false but brief, 622. Implies 
obstruction or a-dam, 233. Inca- 

i inheritance, and » 

ever lost it, 626. Not produced 

i maternal egg, 516. Not the 

1 man, 233, Sprang from ground 

y, imperative command against, 

irv, agreed with, how, 389. A 
name for Satan, 671. Definition of. 
571. Delivers to mortal mind, 390. 

Affluence of Truth, 358. 

African slavery, its abolition prophetic 
of what, 121, 122. 

C. S..' 641, 642. Hi 

the spiritual facts, 641, 542. Micro- 

's pathway 

a grasp 

conclusions, 539. Saw the sun in 
an egg, 553. Saving of, 284. 
Age, the, an awful question concern- 
ing, 363. Apathetic to evils of ani- 
mal magnetism, 282. Demands more 
practical Christianity, 120. Ecclesi- 
astical despotism of, whan Jesus 
came, 469. Has come to recognize 
Soul, 258. Nut prepared for men- 
ial surgery, 400. 

faculties restored, 113. 
Ages should not be recorded, 142. 
Aggravation of symptoms, is whai 7 

61, 62. 
Agnosticism opposed to C. 8, 33. 
Agriculturist, sowing seed, TB. Not 

dependent on climate, etc, 19. 

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, undulationa of, do I 

Allegory, 4 
Allopathy : 

i youth, and give ugliness 

10 ue, 142. 
Almighty, defined, 
Amalgamation, m< 

than in mailer, 542, 643. None uf 

truth and error, 103. 
Ambiguity in Science, how vanished, 

America, history of, reveuls Hind's 

might, 181. 
Amputation does not deetroy sensation, 

107, 108. 
Analogy, none between C. S. and its 

Anatomy, admission of, 67. Employs 
nerve* for what, 63. Its counter- 
feit man, 43. Its discordant view, 
11. Makes man a brute, t>5. M-thes 
man structural, 66. Mistake a' 

muscular action, 49. Never 

scribed the real man, 41. Powerless 
in paralysis, 53. 

Ancestors,' our, not injured by damp 

discussed by, 68. 

Ancient healers, their understanding 
of C. S., 38. 

Ancient miracles repeated now, 139. 

Angel, described in Key. x. 1,2. 550, 
Left foot on the earth, or visible error 
and audible sin, 551. Right foot on 
the ses, or latent error, 551. Touch- 
ing Jacob's thigh, 204. With the 
little book, 550. 

Angels, abounding spiritual atmosphere 
of mind, 605. Are pure thoughts, 
etc., 194. Definition of, 572. How 
"entertained unawares," IBB. Not 
etherealized men. etc., 194. Not per-, 

it God's . 
Point upwards with white fin- 

■n as yet, yet allied to God,' 605. 

nounced by, 478. 
Animal magnetism, a foe in ambush 
M2. Rased on faith in mailer, 281 
Basis of, a belief, error, hypnotism 
etc., 282. Benefits or Jcwptiv*. 
281. Cause of persecution, etc 
284. Destroyed by C. S., 71. Dis 

covered, where and by whom, 280. 
Effects of, illusory, 281. A fable ol 
mortal mind, 283. Ignorant or mali- 

murtal mind, 283. ' Instigated brutal 
barbaritv against Jesus, 558. Inter- 
feres with man's rights. 386. Is 
will-power, 38. Its exposure of ma- 
terial sense. 487. Leads to moral 
and physical death, 3S1. Hakes 
evil as real as goodness, 283. Mali- 
cious type is diabolism, B83. Hes- 
uier's doctrine of, was what, 280. 
Mild forms disappearing, aggressive 
forms coming to the front, 282. Is 

supposed n , 

stars, 280. Voluntary I 

tarv action of, is error, 480. Work? 

of 'described by Paul, 286. 
inimalily not basis of chancier, 277. 
inimsls. God's, are not carnivorous, 

607. How infuriated, type of hy- 

giiiTiii drilling, 377. Names of, stand 

lor qualities uf mind, 70. 
Annihilation, Troth, Life, Love, a law 

Antagonism, between the two records o 
creation, 515. Between mind an 
matter, 166. Between phvsiologi 
and spirit, 74, 75. Between Selene 

Anthropomorphism, a humaniiation of 
Deity, 510. History show." its origin, 
303. ' Meaning of the word. 510. 

Apncalvpse, meaning of the sea in, 
528. ' Present! first the true warfare, 
then the false, 660. Why obscure. 

Aposlles, healed the sick, reclaimed the 
"-ner, 289. Not hindered by perse- 
;toiu=. 346. Their unworldly vis- 

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Atheism, Dot Science, 23. Opposed to 

Atheist'can be heeled, 33. 
Aimosphere. nothing false enters that 

■ >f Spirit, 2K. 
Atonement, a true sense of Ij>ve or 

Human theories of, to undergo a 
change, 329. Is fighting a good 
fight, 32fi. Is man's iiniiv witb God, 
823. Its spiritual meaning, 328. 
Man-made theories of, 328. alcana 
demonstration, 324. Must he prac- 
tical, or is useless, 324. Must be 


o God, ) 
i. 323. Requires we : 
Truth, 325. Self-immolation on 
part, 328. Shows mortals how 
o their work, 323. 
meat attended with defeats and 
nphs, 314. 

lation, the highest is what, 16. 
omceopelhy shows what, 48. 
tion, a property of Mind, IS. 
e outside of Spirit, 282. 
tiles of God are human terms of 

luthor, absence of, from society, 460. 
Adherence to Truth in hours of dan- 
ger, 4B(i. Affixed term error to cor. 

C. S. to the world, 479. BIhie her 
onlv guide, 4 ; her sole texl-book, 
SO." Bitter trials of, yet unmoved 
bv, 460. Case of healing by, 88. 
Cliild of Puritan parents, SOS. Clear 
sense needed of her real position. 
SS2. Comparison of, to surgeun, J89. 
Conclusions regarding animal mag- 

tion, 388. Cures case of consump- 
tion, 77,86, 87. Cures enterili-, 87. 
Desire of. to banish quackery, 455. 
Discovered C. S. .when, 1. Dis- 
covered phenomenon of what, 1867, 
409. Discovery revealed what to, 3. 
Does not fear (o hive her work 
openly known, 453, 454. Early ex- 
perience in teaching, 467. Early 
■-' -' C. S., 2"" "■"'-■ '-'■■ 

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